Discovery BoxLuke 1:19 
Context1:19 The 1 angel answered him, “I am Gabriel, who stands 2 in the presence of God, and I was sent to speak to you and to bring 3 you this good news.
Luke 3:9
Context3:9 Even now the ax is laid at the root of the trees, 4 and every tree that does not produce good fruit will be 5 cut down and thrown into the fire.”
Luke 4:43
Context4:43 But Jesus 6 said to them, “I must 7 proclaim the good news of the kingdom 8 of God to the other towns 9 too, for that is what I was sent 10 to do.” 11
Luke 6:9
Context6:9 Then 12 Jesus said to them, “I ask you, 13 is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?”
Luke 6:35
Context6:35 But love your enemies, and do good, and lend, expecting nothing back. 14 Then 15 your reward will be great, and you will be sons 16 of the Most High, 17 because he is kind to ungrateful and evil people. 18
Luke 6:38
Context6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, 19 will be poured 20 into your lap. For the measure you use will be the measure you receive.” 21
Luke 7:22
Context7:22 So 22 he answered them, 23 “Go tell 24 John what you have seen and heard: 25 The blind see, the lame walk, lepers are cleansed, the 26 deaf hear, the dead are raised, the poor have good news proclaimed to them.
Luke 8:8
Context8:8 But 27 other seed fell on good soil and grew, 28 and it produced a hundred times as much grain.” 29 As he said this, 30 he called out, “The one who has ears to hear had better listen!” 31
Luke 11:13
Context11:13 If you then, although you are 32 evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit 33 to those who ask him!”
Luke 16:16
Context16:16 “The law and the prophets were in force 34 until John; 35 since then, 36 the good news of the kingdom of God 37 has been proclaimed, and everyone is urged to enter it. 38
Luke 16:25
Context16:25 But Abraham said, ‘Child, 39 remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. 40
1 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
2 tn Grk “the one who is standing before God.”
3 tn Grk “to announce these things of good news to you.”
4 sn Even now the ax is laid at the root of the trees. The imagery of an “ax already laid at the root of the trees” is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of “fire” serves to further heighten the intensity of the judgment referred to. It is John’s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John’s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine (Hos 10:1-2; Jer 2:21-22) and the image of an “ax” is used to indicate God’s judgment (Ps 74:5-6; Jer 46:22).
5 tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.
6 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
7 tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).
8 sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.
9 tn Or “cities.”
10 sn Jesus was sent by God for this purpose. This is the language of divine commission.
11 tn Grk “because for this purpose I was sent.”
12 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
13 sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.
14 tn Or “in return.”
15 tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
16 sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.
17 sn That is, “sons of God.”
18 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
19 sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.
20 tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.
21 tn Grk “by [the measure] with which you measure it will be measured back to you.”
22 tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.
23 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”
24 sn The same verb has been translated “inform” in 7:18.
25 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.
26 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.
27 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
28 tn Grk “when it grew, after it grew.”
29 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.
30 tn Grk “said these things.”
31 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).
32 tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.
33 sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.
34 tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).
35 sn John refers to John the Baptist.
36 sn Until John; since then. This verse indicates a shift in era, from law to kingdom.
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.
38 tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.
39 tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.
40 tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.
