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 4:25

4:25 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 5:12

Healing a Leper

5:12 While ⁹  Jesus ¹⁰  was in one of the towns, ¹¹  a man came ¹²  to him who was covered with ¹³  leprosy. ¹⁴  When ¹⁵  he saw Jesus, he bowed down with his face to the ground ¹⁶  and begged him, ¹⁷  “Lord, if ¹⁸  you are willing, you can make me clean.”

Lukas 10:13

10:13 “Woe to you, Chorazin! ¹⁹  Woe to you, Bethsaida! For if ²⁰  the miracles ²¹  done in you had been done in Tyre ²²  and Sidon, ²³  they would have repented long ago, sitting in sackcloth and ashes.

Lukas 10:34

10:34 He ²⁴  went up to him ²⁵  and bandaged his wounds, pouring oil ²⁶  and wine on them. Then ²⁷  he put him on ²⁸  his own animal, ²⁹  brought him to an inn, and took care of him.

Lukas 11:5

11:5 Then ³⁰  he said to them, “Suppose one of you ³¹  has a friend, and you go to him ³²  at midnight and say to him, ‘Friend, lend me three loaves of bread, ³³ 

Lukas 11:29

The Sign of Jonah

11:29 As ³⁴  the crowds were increasing, Jesus ³⁵  began to say, “This generation is a wicked generation; it looks for a sign, ³⁶  but no sign will be given to it except the sign of Jonah. ³⁷ 

Lukas 12:37

12:37 Blessed are those slaves ³⁸  whom their master finds alert ³⁹  when he returns! I tell you the truth, ⁴⁰  he will dress himself to serve, ⁴¹  have them take their place at the table, ⁴²  and will come ⁴³  and wait on them! ⁴⁴ 

Lukas 14:12

14:12 He ⁴⁵  said also to the man ⁴⁶  who had invited him, “When you host a dinner or a banquet, ⁴⁷  don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid.

Lukas 14:21

14:21 So ⁴⁸  the slave came back and reported this to his master. Then the master of the household was furious ⁴⁹  and said to his slave, ‘Go out quickly ⁵⁰  to the streets and alleys of the city, ⁵¹  and bring in the poor, ⁵²  the crippled, ⁵³  the blind, and the lame.’

Lukas 20:21

20:21 Thus ⁵⁴  they asked him, “Teacher, we know that you speak and teach correctly, ⁵⁵  and show no partiality, but teach the way of God in accordance with the truth. ⁵⁶ 

Lukas 23:2

23:2 They ⁵⁷  began to accuse ⁵⁸  him, saying, “We found this man subverting ⁵⁹  our nation, forbidding ⁶⁰  us to pay the tribute tax ⁶¹  to Caesar ⁶²  and claiming that he himself is Christ, ⁶³  a king.”

Lukas 23:14

23:14 and said to them, “You brought me this man as one who was misleading ⁶⁴  the people. When I examined him before you, I ⁶⁵  did not find this man guilty ⁶⁶  of anything you accused him of doing.

Lukas 24:12

24:12 But Peter got up and ran to the tomb. ⁶⁷  He bent down ⁶⁸  and saw only the strips of linen cloth; ⁶⁹  then he went home, ⁷⁰  wondering ⁷¹  what had happened. ⁷² 

[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).

[5:12]  ⁹ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:12]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:12]  ¹¹ tn Or “cities.”

[5:12]  ¹² tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[5:12]  ¹³ tn Grk “full of leprosy” (an idiom for a severe condition).

[5:12]  ¹⁴ sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[5:12]  ¹⁵ tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idwn) has been taken temporally.

[5:12]  ¹⁶ tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.

[5:12]  ¹⁷ tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[5:12]  ¹⁸ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[10:13]  ¹⁹ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

[10:13]  ²⁰ tn This introduces a second class (contrary to fact) condition in the Greek text.

[10:13]  ²¹ tn Or “powerful deeds.”

[10:13]  ²² map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[10:13]  ²³ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

[10:13]  map For location see Map1 A1; JP3 F3; JP4 F3.

[10:34]  ²⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:34]  ²⁵ tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ²⁶ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34]  ²⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.

[10:34]  ²⁸ tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.

[10:34]  ²⁹ sn His own animal refers to a riding animal, presumably a donkey, but not specified.

[11:5]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ³¹ tn Grk “Who among you will have a friend and go to him.”

[11:5]  ³² tn Grk “he will go to him.”

[11:5]  ³³ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[11:29]  ³⁴ tn Here δέ (de) has not been translated.

[11:29]  ³⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:29]  ³⁶ sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.

[11:29]  ³⁷ sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.

[12:37]  ³⁸ tn See the note on the word “slave” in 7:2.

[12:37]  ³⁹ tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

[12:37]  ⁴⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:37]  ⁴¹ tn See v. 35 (same verb).

[12:37]  ⁴² 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]  ⁴³ tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:37]  ⁴⁴ 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.

[14:12]  ⁴⁵ tn Here δέ (de) has not been translated.

[14:12]  ⁴⁶ sn That is, the leader of the Pharisees (v. 1).

[14:12]  ⁴⁷ tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.

[14:21]  ⁴⁸ tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.

[14:21]  ⁴⁹ tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.

[14:21]  ⁵⁰ sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.

[14:21]  ⁵¹ tn Or “town.”

[14:21]  ⁵² sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.

[14:21]  ⁵³ tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[20:21]  ⁵⁴ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

[20:21]  ⁵⁵ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

[20:21]  ⁵⁶ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.

[23:2]  ⁵⁷ tn Here δέ (de) has not been translated.

[23:2]  ⁵⁸ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ⁵⁹ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.

[23:2]  ⁶⁰ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ⁶¹ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ⁶² tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ⁶³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:2]  sn See the note on Christ in 2:11.

[23:14]  ⁶⁴ tn This term also appears in v. 2.

[23:14]  ⁶⁵ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ⁶⁶ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[24:12]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

[24:12]  ⁷² 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.