Discovery BoxLuke 3:8 
Context3:8 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 4:23
Context4:23 Jesus 6 said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ 7 and say, ‘What we have heard that you did in Capernaum, 8 do here in your hometown too.’”
Luke 7:9
Context7:9 When Jesus heard this, he was amazed 9 at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” 10
Luke 8:12-13
Context8:12 Those along the path are the ones who have heard; then the devil 11 comes and takes away the word 12 from their hearts, so that they may not believe 13 and be saved. 8:13 Those 14 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, 15 but 16 in a time of testing 17 fall away. 18
Luke 9:13
Context9:13 But he said to them, “You 19 give them something to eat.” They 20 replied, 21 “We have no more than five loaves and two fish – unless 22 we go 23 and buy food 24 for all these people.”
Luke 10:13
Context10:13 “Woe to you, Chorazin! 25 Woe to you, Bethsaida! For if 26 the miracles 27 done in you had been done in Tyre 28 and Sidon, 29 they would have repented long ago, sitting in sackcloth and ashes.
Luke 10:22
Context10:22 All things have been given to me by my Father. 30 No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides 31 to reveal him.”
Luke 11:42
Context11:42 “But woe to you Pharisees! 32 You give a tenth 33 of your mint, 34 rue, 35 and every herb, yet you neglect justice 36 and love for God! But you should have done these things without neglecting the others. 37
Luke 11:52
Context11:52 Woe to you experts in religious law! You have taken away 38 the key to knowledge! You did not go in yourselves, and you hindered 39 those who were going in.”
Luke 12:37
Context12:37 Blessed are those slaves 40 whom their master finds alert 41 when he returns! I tell you the truth, 42 he will dress himself to serve, 43 have them take their place at the table, 44 and will come 45 and wait on them! 46
Luke 14:5
Context14:5 Then 47 he said to them, “Which of you, if you have a son 48 or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”
Luke 14:8
Context14:8 “When you are invited by someone to a wedding feast, 49 do not take 50 the place of honor, because a person more distinguished than you may have been invited by your host. 51
Luke 14:18
Context14:18 But one after another they all 52 began to make excuses. 53 The first said to him, ‘I have bought a field, 54 and I must go out and see it. Please excuse me.’ 55
Luke 15:7
Context15:7 I tell you, in the same way there will be more joy in heaven over one sinner 56 who repents than over ninety-nine righteous people 57 who have no need to repent. 58
Luke 15:17
Context15:17 But when he came to his senses 59 he said, ‘How many of my father’s hired workers have food 60 enough to spare, but here I am dying from hunger!
Luke 15:29
Context15:29 but he answered 61 his father, ‘Look! These many years I have worked like a slave 62 for you, and I never disobeyed your commands. Yet 63 you never gave me even a goat 64 so that I could celebrate with my friends!
Luke 16:24
Context16:24 So 65 he called out, 66 ‘Father Abraham, have mercy on me, and send Lazarus 67 to dip the tip of his finger 68 in water and cool my tongue, because I am in anguish 69 in this fire.’ 70
Luke 17:2
Context17:2 It would be better for him to have a millstone 71 tied around his neck and be thrown into the sea 72 than for him to cause one of these little ones to sin. 73
Luke 19:8
Context19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give 74 to the poor, and if 75 I have cheated anyone of anything, I am paying back four times as much!”
Luke 22:10
Context22:10 He said to them, “Listen, 76 when you have entered the city, a man carrying a jar of water 77 will meet you. 78 Follow him into the house that he enters,
Luke 22:52
Context22:52 Then 79 Jesus said to the chief priests, the officers of the temple guard, 80 and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? 81
Luke 23:22
Context23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty 82 of no crime deserving death. 83 I will therefore flog 84 him and release him.”
Luke 24:18
Context24:18 Then one of them, named Cleopas, answered him, 85 “Are you the only visitor to Jerusalem who doesn’t know 86 the things that have happened there 87 in these days?”
1 tn The verb here is ποιέω (poiew; see v. 4).
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 tn In other words, “do not even begin to think this.”
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.
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 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
7 sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.
8 sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.
map For location see Map1 D2; Map2 C3; Map3 B2.
9 tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.
10 sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.
11 sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
12 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
13 tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.
14 tn Here δέ (de) has not been translated.
15 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.
16 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
17 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.
18 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.
19 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
20 tn Here δέ (de) has not been translated.
21 tn Grk “said.”
22 tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
23 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
24 sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.
25 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after
26 tn This introduces a second class (contrary to fact) condition in the Greek text.
27 tn Or “powerful deeds.”
28 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
29 sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”
map For location see Map1 A1; JP3 F3; JP4 F3.
30 sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.
31 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
32 tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).
33 tn Or “you tithe mint.”
34 sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).
35 tn Grk “and rue.” 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.
sn Rue was an evergreen herb used for seasoning.
36 sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).
37 tn Grk “those”; but this has been translated as “the others” to clarify which are meant.
38 sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.
39 tn Or “you tried to prevent.”
40 tn See the note on the word “slave” in 7:2.
41 tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.
42 tn Grk “Truly (ἀμήν, amhn), I say to you.”
44 tn Grk “have them recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
45 tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.
46 sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.
47 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
48 tc Here “son,” found in Ì45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”
49 tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.
50 tn Grk “do not recline in the place of honor.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
51 tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.
52 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.
53 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.
54 sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.
55 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.”
56 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.
57 tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”
58 tn Or “who do not need to repent”; Grk “who do not have need of repentance.”
59 tn Grk “came to himself” (an idiom).
60 tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).
61 tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”
62 tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.
63 tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.
64 sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”
65 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.
66 tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”
67 sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)
68 sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.
69 tn Or “in terrible pain” (L&N 24.92).
70 sn Fire in this context is OT imagery; see Isa 66:24.
71 tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).
sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.
72 tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”
73 tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.
74 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).
75 tn This is a first class condition in the Greek text. It virtually confesses fraud.
76 tn Grk “behold.”
77 sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.
78 sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.
79 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
80 tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.
81 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).
82 tn Grk “no cause of death I found in him.”
83 sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.
84 tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.
85 tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.
86 sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.
87 tn Grk “in it” (referring to the city of Jerusalem).
