Lukas 3:8
Konteks3:8 Therefore produce 1 fruit 2 that proves your repentance, and don’t begin to say 3 to yourselves, ‘We have Abraham as our father.’ 4 For I tell you that God can raise up children for Abraham from these stones! 5
Lukas 4:25
Konteks4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, 6 when the sky 7 was shut up three and a half years, and 8 there was a great famine over all the land.
Lukas 7:8-9
Konteks7:8 For I too am a man set under authority, with soldiers under me. 9 I say to this one, ‘Go,’ and he goes, 10 and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” 11 7:9 When Jesus heard this, he was amazed 12 at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” 13
Lukas 10:24
Konteks10:24 For I tell you that many prophets and kings longed to see 14 what you see but did not see it, and to hear what you hear but did not hear it.”
Lukas 11:8
Konteks11:8 I tell you, even though the man inside 15 will not get up and give him anything because he is his friend, yet because of the first man’s 16 sheer persistence 17 he will get up and give him whatever he needs.
Lukas 12:5
Konteks12:5 But I will warn 18 you whom you should fear: Fear the one who, after the killing, 19 has authority to throw you 20 into hell. 21 Yes, I tell you, fear him!
Lukas 12:8
Konteks12:8 “I 22 tell you, whoever acknowledges 23 me before men, 24 the Son of Man will also acknowledge 25 before God’s angels.
Lukas 12:22
Konteks12:22 Then 26 Jesus 27 said to his 28 disciples, “Therefore I tell you, do not worry 29 about your 30 life, what you will eat, or about your 31 body, what you will wear.
Lukas 12:27
Konteks12:27 Consider how the flowers 32 grow; they do not work 33 or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these!
Lukas 12:37
Konteks12:37 Blessed are those slaves 34 whom their master finds alert 35 when he returns! I tell you the truth, 36 he will dress himself to serve, 37 have them take their place at the table, 38 and will come 39 and wait on them! 40
Lukas 13:35
Konteks13:35 Look, your house is forsaken! 41 And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” 42
Lukas 15:7
Konteks15:7 I tell you, in the same way there will be more joy in heaven over one sinner 43 who repents than over ninety-nine righteous people 44 who have no need to repent. 45
Lukas 18:8
Konteks18:8 I tell you, he will give them justice speedily. 46 Nevertheless, when the Son of Man comes, will he find faith 47 on earth?”
Lukas 18:14
Konteks18:14 I tell you that this man went down to his home justified 48 rather than the Pharisee. 49 For everyone who exalts 50 himself will be humbled, but he who humbles himself will be exalted.”
Lukas 18:29
Konteks18:29 Then 51 Jesus 52 said to them, “I tell you the truth, 53 there is no one who has left home or wife or brothers 54 or parents or children for the sake of God’s kingdom
Lukas 22:37
Konteks22:37 For I tell you that this scripture must be 55 fulfilled in me, ‘And he was counted with the transgressors.’ 56 For what is written about me is being fulfilled.” 57
[3:8] 1 tn The verb here is ποιέω (poiew; see v. 4).
[3:8] 2 tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).
[3:8] 3 tn In other words, “do not even begin to think this.”
[3:8] 4 sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.
[3:8] 5 sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.
[4:25] 6 sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.
[4:25] 7 tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.
[4:25] 8 tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).
[7:8] 9 tn Grk “having soldiers under me.”
[7:8] 10 sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.
[7:8] 11 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[7:9] 12 tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.
[7:9] 13 sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.
[10:24] 14 sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.
[11:8] 15 tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.
[11:8] 16 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:8] 17 tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.
[12:5] 18 tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.
[12:5] 19 sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.
[12:5] 20 tn The direct object (“you”) is understood.
[12:5] 21 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
[12:8] 22 tn Here δέ (de) has not been translated.
[12:8] 24 tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.
[12:8] 25 sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.
[12:22] 26 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.
[12:22] 27 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:22] 28 tc αὐτοῦ (autou, “his”) is lacking in Ì45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.
[12:22] 29 tn Or “do not be anxious.”
[12:22] 30 tc Most
[12:22] 31 tc Some
[12:27] 32 tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.
[12:27] 33 tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.
[12:37] 34 tn See the note on the word “slave” in 7:2.
[12:37] 35 tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.
[12:37] 36 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[12:37] 37 tn See v. 35 (same verb).
[12:37] 38 tn Grk “have them recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[12:37] 39 tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.
[12:37] 40 sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.
[13:35] 41 sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.
[13:35] 42 sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.
[15:7] 43 sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.
[15:7] 44 tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”
[15:7] 45 tn Or “who do not need to repent”; Grk “who do not have need of repentance.”
[18:8] 46 tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.
[18:8] 47 sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.
[18:14] 48 sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.
[18:14] 49 tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
[18:14] 50 sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.
[18:29] 51 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:29] 52 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:29] 53 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:29] 54 tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.
[22:37] 55 sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.
[22:37] 56 tn Or “with the lawless.”
[22:37] sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.
