Lukas 3:8

3:8 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 4:23

4:23 Jesus ⁶  said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ ⁷  and say, ‘What we have heard that you did in Capernaum, ⁸  do here in your hometown too.’”

Lukas 8:25

8:25 Then ⁹  he said to them, “Where is your faith?” ¹⁰  But they were afraid and amazed, ¹¹  saying to one another, “Who then is this? He commands even the winds and the water, ¹²  and they obey him!”

Lukas 9:12

9:12 Now the day began to draw to a close, ¹³  so ¹⁴  the twelve came and said to Jesus, ¹⁵  “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging ¹⁶  and food, because we are in an isolated place.” ¹⁷ 

Lukas 11:32

11:32 The people ¹⁸  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ¹⁹  – and now, ²⁰  something greater than Jonah is here!

Lukas 13:32

13:32 But ²¹  he said to them, “Go ²²  and tell that fox, ²³  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ²⁴  I will complete my work. ²⁵ 

Lukas 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ²⁶  to the poor, and if ²⁷  I have cheated anyone of anything, I am paying back four times as much!”

Lukas 24:12

24:12 But Peter got up and ran to the tomb. ²⁸  He bent down ²⁹  and saw only the strips of linen cloth; ³⁰  then he went home, ³¹  wondering ³²  what had happened. ³³ 

[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.

[4:23]  ⁶ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[4:23]  ⁷ sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.

[4:23]  ⁸ sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.

[4:23]  map For location see Map1 D2; Map2 C3; Map3 B2.

[8:25]  ⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:25]  ¹⁰ sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.

[8:25]  ¹¹ sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.

[8:25]  ¹² sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[9:12]  ¹³ tn Grk “the day began to decline,” looking to the approach of sunset.

[9:12]  ¹⁴ tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.

[9:12]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:12]  ¹⁶ tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.

[9:12]  ¹⁷ tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.

[11:32]  ¹⁸ tn See the note on the word “people” in v. 31.

[11:32]  ¹⁹ tn Grk “at the preaching of Jonah.”

[11:32]  sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.

[11:32]  ²⁰ tn Grk “behold.”

[13:32]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ²² tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ²³ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

[13:32]  ²⁴ sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

[13:32]  ²⁵ tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[19:8]  ²⁶ sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ²⁷ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[24:12]  ²⁸ sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

[24:12]  ²⁹ sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

[24:12]  ³⁰ tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).

[24:12]  ³¹ tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).

[24:12]  ³² sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

[24:12]  ³³ tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì⁷⁵ and the rest of the ms tradition.