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 5:21

5:21 Then ⁶  the experts in the law ⁷  and the Pharisees began to think ⁸  to themselves, ⁹  “Who is this man ¹⁰  who is uttering blasphemies? ¹¹  Who can forgive sins but God alone?”

Luke 7:38

7:38 As ¹²  she stood ¹³  behind him at his feet, weeping, she began to wet his feet with her tears. She ¹⁴  wiped them with her hair, ¹⁵  kissed ¹⁶  them, ¹⁷  and anointed ¹⁸  them with the perfumed oil.

Luke 11:29

The Sign of Jonah

11:29 As ¹⁹  the crowds were increasing, Jesus ²⁰  began to say, “This generation is a wicked generation; it looks for a sign, ²¹  but no sign will be given to it except the sign of Jonah. ²² 

Luke 12:1

Fear God, Not People

12:1 Meanwhile, ²³  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ²⁴  began to speak first to his disciples, “Be on your guard against ²⁵  the yeast of the Pharisees, ²⁶  which is hypocrisy. ²⁷ 

Luke 12:45

12:45 But if ²⁸  that ²⁹  slave should say to himself, ³⁰  ‘My master is delayed ³¹  in returning,’ and he begins to beat ³²  the other ³³  slaves, both men and women, ³⁴  and to eat, drink, and get drunk,

Luke 14:18

14:18 But one after another they all ³⁵  began to make excuses. ³⁶  The first said to him, ‘I have bought a field, ³⁷  and I must go out and see it. Please excuse me.’ ³⁸ 

Luke 19:37

19:37 As he approached the road leading down from ³⁹  the Mount of Olives, ⁴⁰  the whole crowd of his ⁴¹  disciples began to rejoice ⁴²  and praise ⁴³  God with a loud voice for all the mighty works ⁴⁴  they had seen: ⁴⁵ 

Luke 23:2

23:2 They ⁴⁶  began to accuse ⁴⁷  him, saying, “We found this man subverting ⁴⁸  our nation, forbidding ⁴⁹  us to pay the tribute tax ⁵⁰  to Caesar ⁵¹  and claiming that he himself is Christ, ⁵²  a king.”

[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.

[5:21]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ⁷ tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[5:21]  ⁸ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ⁹ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ¹⁰ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ¹¹ sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[7:38]  ¹¹ tn Grk “And standing.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:38]  ¹² tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.

[7:38]  ¹³ tn Grk “tears, and she.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:38]  ¹⁴ tn Grk “with the hair of her head.”

[7:38]  ¹⁵ tn Grk “and kissed,” 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.

[7:38]  ¹⁶ tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.

[7:38]  ¹⁷ sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.

[11:29]  ¹⁶ tn Here δέ (de) has not been translated.

[11:29]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:29]  ¹⁸ 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]  ¹⁹ 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.

[12:1]  ²¹ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ²³ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ²⁴ sn See the note on Pharisees in 5:17.

[12:1]  ²⁵ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[12:45]  ²⁶ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[12:45]  ²⁷ tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

[12:45]  ²⁸ tn Grk “should say in his heart.”

[12:45]  ²⁹ tn Or “is taking a long time.”

[12:45]  ³⁰ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

[12:45]  ³¹ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ³² tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

[14:18]  ³¹ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ³² sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

[14:18]  ³³ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ³⁴ sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

[19:37]  ³⁶ tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ³⁷ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ³⁸ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ³⁹ tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ⁴⁰ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ⁴¹ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ⁴² tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[23:2]  ⁴¹ tn Here δέ (de) has not been translated.

[23:2]  ⁴² 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]  ⁴³ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ⁴⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”