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 8:28

8:28 When he saw ⁶  Jesus, he cried out, fell ⁷  down before him, and shouted with a loud voice, “Leave me alone, ⁸  Jesus, Son of the Most High ⁹  God! I beg you, do not torment ¹⁰  me!”

Lukas 9:22

9:22 saying, “The Son of Man must suffer ¹¹  many things and be rejected by the elders, ¹²  chief priests, and experts in the law, ¹³  and be killed, and on the third day be raised.” ¹⁴ 

Lukas 11:32

11:32 The people ¹⁵  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ¹⁶  – and now, ¹⁷  something greater than Jonah is here!

Lukas 23:14

23:14 and said to them, “You brought me this man as one who was misleading ¹⁸  the people. When I examined him before you, I ¹⁹  did not find this man guilty ²⁰  of anything you accused him of doing.

[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.

[8:28]  ⁶ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ⁷ tn Grk “and fell,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:28]  ⁸ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[8:28]  ⁹ sn On the title Most High see Luke 1:35.

[8:28]  ¹⁰ sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[9:22]  ¹¹ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[9:22]  ¹² sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.

[9:22]  ¹³ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ¹⁴ sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.

[11:32]  ¹⁵ tn See the note on the word “people” in v. 31.

[11:32]  ¹⁶ 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]  ¹⁷ tn Grk “behold.”

[23:14]  ¹⁸ tn This term also appears in v. 2.

[23:14]  ¹⁹ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ²⁰ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.