Lukas 2:34

2:34 Then ¹  Simeon blessed them and said to his mother Mary, “Listen carefully: ²  This child ³  is destined to be the cause of the falling and rising ⁴  of many in Israel and to be a sign that will be rejected. ⁵ 

Lukas 3:8

3:8 Therefore produce ⁶  fruit ⁷  that proves your repentance, and don’t begin to say ⁸  to yourselves, ‘We have Abraham as our father.’ ⁹  For I tell you that God can raise up children for Abraham from these stones! ¹⁰ 

Lukas 4:25

4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, ¹¹  when the sky ¹²  was shut up three and a half years, and ¹³  there was a great famine over all the land.

Lukas 5:14

5:14 Then ¹⁴  he ordered the man ¹⁵  to tell no one, ¹⁶  but commanded him, ¹⁷  “Go ¹⁸  and show yourself to a priest, and bring the offering ¹⁹  for your cleansing, as Moses commanded, ²⁰  as a testimony to them.” ²¹ 

Lukas 7:39

7:39 Now when the Pharisee who had invited him saw this, ²²  he said to himself, “If this man were a prophet, ²³  he would know who and what kind of woman ²⁴  this is who is touching him, that she is a sinner.”

Lukas 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.

Lukas 13:32

13:32 But ²⁸  he said to them, “Go ²⁹  and tell that fox, ³⁰  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ³¹  I will complete my work. ³² 

Lukas 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ³³  to the poor, and if ³⁴  I have cheated anyone of anything, I am paying back four times as much!”

Lukas 23:14

23:14 and said to them, “You brought me this man as one who was misleading ³⁵  the people. When I examined him before you, I ³⁶  did not find this man guilty ³⁷  of anything you accused him of doing.

Lukas 24:12

24:12 But Peter got up and ran to the tomb. ³⁸  He bent down ³⁹  and saw only the strips of linen cloth; ⁴⁰  then he went home, ⁴¹  wondering ⁴²  what had happened. ⁴³ 

[2:34]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:34]  ² tn Grk “behold.”

[2:34]  ³ tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

[2:34]  ⁴ sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

[2:34]  ⁵ tn Grk “and for a sign of contradiction.”

[3:8]  ⁶ tn The verb here is ποιέω (poiew; see v. 4).

[3:8]  ⁷ 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]  ⁸ tn In other words, “do not even begin to think this.”

[3:8]  ⁹ 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]  ¹⁰ 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.

[4:25]  ¹¹ sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.

[4:25]  ¹² tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.

[4:25]  ¹³ tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).

[5:14]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ¹⁵ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ¹⁶ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

[5:14]  ¹⁷ tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

[5:14]  ¹⁸ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

[5:14]  ¹⁹ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:14]  ²⁰ sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ²¹ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[7:39]  ²² tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ²³ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ²⁴ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[11:8]  ²⁵ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

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

[11:8]  ²⁷ 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.

[13:32]  ²⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ²⁹ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ³⁰ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

[13:32]  ³¹ sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

[13:32]  ³² tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[19:8]  ³³ sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ³⁴ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[23:14]  ³⁵ tn This term also appears in v. 2.

[23:14]  ³⁶ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ³⁷ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[24:12]  ³⁸ sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

[24:12]  ³⁹ sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

[24:12]  ⁴⁰ tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).

[24:12]  ⁴¹ tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).

[24:12]  ⁴² sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

[24:12]  ⁴³ tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì⁷⁵ and the rest of the ms tradition.