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 6:8

6:8 But ⁶  he knew ⁷  their thoughts, ⁸  and said to the man who had the withered hand, “Get up and stand here.” ⁹  So ¹⁰  he rose and stood there.

Luke 7:16

7:16 Fear ¹¹  seized them all, and they began to glorify ¹²  God, saying, “A great prophet ¹³  has appeared ¹⁴  among us!” and “God has come to help ¹⁵  his people!”

Luke 7:22

7:22 So ¹⁶  he answered them, ¹⁷  “Go tell ¹⁸  John what you have seen and heard: ¹⁹  The blind see, the lame walk, lepers are cleansed, the ²⁰  deaf hear, the dead are raised, the poor have good news proclaimed to them.

Luke 9:22

9:22 saying, “The Son of Man must suffer ²¹  many things and be rejected by the elders, ²²  chief priests, and experts in the law, ²³  and be killed, and on the third day be raised.” ²⁴ 

Luke 11:8

11:8 I tell you, even though the man inside ²⁵  will not get up and give him anything because he is his friend, yet because of the first man’s ²⁶  sheer persistence ²⁷  he will get up and give him whatever he needs.

Luke 11:31

11:31 The queen of the South ²⁸  will rise up at the judgment ²⁹  with the people ³⁰  of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ³¹  something greater ³²  than Solomon is here!

[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.

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

[6:8]  ⁷ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

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

[6:8]  ⁹ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[7:16]  ¹¹ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ¹² tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ¹³ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ¹⁴ tn Grk “arisen.”

[7:16]  ¹⁵ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[7:22]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.

[7:22]  ¹⁷ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”

[7:22]  ¹⁸ sn The same verb has been translated “inform” in 7:18.

[7:22]  ¹⁹ sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

[7:22]  ²⁰ tn Grk “and the,” 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.

[9:22]  ²¹ 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]  ²² 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]  ²³ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ²⁴ 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.

[11:8]  ²⁶ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

[11:8]  ²⁷ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:8]  ²⁸ tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.

[11:31]  ³¹ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[11:31]  ³² sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

[11:31]  ³³ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.

[11:31]  ³⁴ tn Grk “behold.”

[11:31]  ³⁵ sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.