Luke 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 

Luke 4:40

4:40 As the sun was setting, all those who had any relatives ⁶  sick with various diseases brought them to Jesus. ⁷  He placed ⁸  his hands on every one of them and healed them.

Luke 6:8

6:8 But ⁹  he knew ¹⁰  their thoughts, ¹¹  and said to the man who had the withered hand, “Get up and stand here.” ¹²  So ¹³  he rose and stood there.

Luke 7:8

7:8 For I too am a man set under authority, with soldiers under me. ¹⁴  I say to this one, ‘Go,’ and he goes, ¹⁵  and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” ¹⁶ 

Luke 8:8

8:8 But ¹⁷  other seed fell on good soil and grew, ¹⁸  and it produced a hundred times as much grain.” ¹⁹  As he said this, ²⁰  he called out, “The one who has ears to hear had better listen!” ²¹ 

Luke 8:13

8:13 Those ²²  on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, ²³  but ²⁴  in a time of testing ²⁵  fall away. ²⁶ 

Luke 8:27

8:27 As ²⁷  Jesus ²⁸  stepped ashore, ²⁹  a certain man from the town ³⁰  met him who was possessed by demons. ³¹  For a long time this man ³²  had worn no clothes and had not lived in a house, but among ³³  the tombs.

Luke 9:11

9:11 But when the crowds found out, they followed him. He ³⁴  welcomed them, spoke to them about the kingdom of God, ³⁵  and cured those who needed healing. ³⁶ 

Luke 11:36

11:36 If ³⁷  then ³⁸  your whole body is full of light, with no part in the dark, ³⁹  it will be as full of light as when the light of a lamp shines on you.” ⁴⁰ 

Luke 12:5

12:5 But I will warn ⁴¹  you whom you should fear: Fear the one who, after the killing, ⁴²  has authority to throw you ⁴³  into hell. ⁴⁴  Yes, I tell you, fear him!

Luke 13:6

Warning to Israel to Bear Fruit

13:6 Then ⁴⁵  Jesus ⁴⁶  told this parable: “A man had a fig tree ⁴⁷  planted in his vineyard, and he came looking for fruit on it and found none.

Luke 15:4

15:4 “Which one ⁴⁸  of you, if he has a hundred ⁴⁹  sheep and loses one of them, would not leave the ninety-nine in the open pasture ⁵⁰  and go look for ⁵¹  the one that is lost until he finds it? ⁵² 

Luke 15:7-8

15:7 I tell you, in the same way there will be more joy in heaven over one sinner ⁵³  who repents than over ninety-nine righteous people ⁵⁴  who have no need to repent. ⁵⁵ 

15:8 “Or what woman, if she has ten silver coins ⁵⁶  and loses ⁵⁷  one of them, ⁵⁸  does not light a lamp, sweep ⁵⁹  the house, and search thoroughly until she finds it?

Luke 16:1

The Parable of the Clever Steward

16:1 Jesus ⁶⁰  also said to the disciples, “There was a rich man who was informed of accusations ⁶¹  that his manager ⁶²  was wasting ⁶³  his assets.

Luke 17:6

17:6 So ⁶⁴  the Lord replied, ⁶⁵  “If ⁶⁶  you had faith the size of ⁶⁷  a mustard seed, you could say to this black mulberry ⁶⁸  tree, ‘Be pulled out by the roots and planted in the sea,’ ⁶⁹  and it would obey ⁷⁰  you.

Luke 20:28

20:28 They asked him, ⁷¹  “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man ⁷²  must marry ⁷³  the widow and father children ⁷⁴  for his brother. ⁷⁵ 

Luke 21:4

21:4 For they all offered their gifts out of their wealth. ⁷⁶  But she, out of her poverty, put in everything she had to live on.” ⁷⁷ 

Luke 22:37

22:37 For I tell you that this scripture must be ⁷⁸  fulfilled in me, ‘And he was counted with the transgressors.’ ⁷⁹  For what is written about me is being fulfilled.” ⁸⁰ 

[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.

[4:40]  ⁶ tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.

[4:40]  ⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:40]  ⁸ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

[6:8]  ¹¹ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ¹² sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ¹³ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ¹⁴ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[7:8]  ¹⁶ tn Grk “having soldiers under me.”

[7:8]  ¹⁷ 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]  ¹⁸ 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.

[8:8]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[8:8]  ²² tn Grk “when it grew, after it grew.”

[8:8]  ²³ sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.

[8:8]  ²⁴ tn Grk “said these things.”

[8:8]  ²⁵ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).

[8:13]  ²⁶ tn Here δέ (de) has not been translated.

[8:13]  ²⁷ sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

[8:13]  ²⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ²⁹ tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

[8:13]  ³⁰ sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

[8:27]  ³¹ tn Here δέ (de) has not been translated.

[8:27]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:27]  ³³ tn Grk “stepped out on land.”

[8:27]  ³⁴ tn Or “city.”

[8:27]  ³⁵ tn Grk “who had demons.”

[8:27]  ³⁶ tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.

[8:27]  ³⁷ tn Or “in.”

[9:11]  ³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:11]  ³⁷ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[9:11]  ³⁸ sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).

[11:36]  ⁴¹ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

[11:36]  ⁴² tn Grk “Therefore”; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated “then” here.

[11:36]  ⁴³ tn Grk “not having any part dark.”

[11:36]  ⁴⁴ tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

[12:5]  ⁴⁶ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5]  ⁴⁷ 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]  ⁴⁸ tn The direct object (“you”) is understood.

[12:5]  ⁴⁹ 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).

[13:6]  ⁵¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ⁵² tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ⁵³ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[15:4]  ⁵⁶ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ⁵⁷ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ⁵⁸ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ⁵⁹ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ⁶⁰ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[15:7]  ⁶¹ 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]  ⁶² tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  ⁶³ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

[15:8]  ⁶⁶ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ⁶⁷ tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

[15:8]  ⁶⁸ tn Grk “one coin.”

[15:8]  ⁶⁹ tn Grk “and sweep,” 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.

[16:1]  ⁷¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ⁷² tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ⁷³ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ⁷⁴ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[17:6]  ⁷⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[17:6]  ⁷⁷ tn Grk “said.”

[17:6]  ⁷⁸ tn This is a mixed condition, with ἄν (an) in the apodosis.

[17:6]  ⁷⁹ tn Grk “faith as,” “faith like.”

[17:6]  ⁸⁰ sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.

[17:6]  ⁸¹ tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).

[17:6]  ⁸² tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.

[20:28]  ⁸¹ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:28]  ⁸² tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[20:28]  ⁸³ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[20:28]  ⁸⁴ tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

[20:28]  ⁸⁵ sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[21:4]  ⁸⁶ tn Grk “out of what abounded to them.”

[21:4]  ⁸⁷ tn Or “put in her entire livelihood.”

[22:37]  ⁹¹ 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]  ⁹² tn Or “with the lawless.”

[22:37]  ⁹³ tn Grk “is having its fulfillment.”