Luke 13:3

13:3 No, I tell you! But unless you repent, ¹  you will all perish as well! ² 

Luke 13:5

13:5 No, I tell you! But unless you repent ³  you will all perish as well!” ⁴ 

Luke 15:10

15:10 In the same way, I tell you, there is joy in the presence of God’s angels ⁵  over one sinner who repents.”

Luke 16:30

16:30 Then ⁶  the rich man ⁷  said, ‘No, father Abraham, but if someone from the dead ⁸  goes to them, they will repent.’

Luke 17:3-4

17:3 Watch ⁹  yourselves! If ¹⁰  your brother ¹¹  sins, rebuke him. If ¹²  he repents, forgive him. 17:4 Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive ¹³  him.”

Luke 10:13

10:13 “Woe to you, Chorazin! ¹⁴  Woe to you, Bethsaida! For if ¹⁵  the miracles ¹⁶  done in you had been done in Tyre ¹⁷  and Sidon, ¹⁸  they would have repented long ago, sitting in sackcloth and ashes.

Luke 11:32

11:32 The people ¹⁹  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ²⁰  – and now, ²¹  something greater than Jonah is here!

Luke 15:7

15:7 I tell you, in the same way there will be more joy in heaven over one sinner ²²  who repents than over ninety-nine righteous people ²³  who have no need to repent. ²⁴ 

[13:3]  ¹ sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.

[13:3]  ² tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.

[13:5]  ³ sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.

[13:5]  ⁴ tn Grk “similarly.”

[15:10]  ⁵ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[16:30]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ⁸ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ⁹ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

[17:3]  ⁹ tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.

[17:3]  ¹⁰ tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.

[17:3]  ¹¹ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[17:3]  ¹² tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:4]  ¹¹ sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.

[10:13]  ¹³ 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]  ¹⁴ tn This introduces a second class (contrary to fact) condition in the Greek text.

[10:13]  ¹⁵ tn Or “powerful deeds.”

[10:13]  ¹⁶ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[10:13]  ¹⁷ 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!”

[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]  ¹⁷ tn Grk “behold.”

[15:7]  ¹⁷ 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]  ¹⁸ tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  ¹⁹ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”