Lukas 3:16

3:16 John answered them all, ¹  “I baptize you with water, ²  but one more powerful than I am is coming – I am not worthy ³  to untie the strap ⁴  of his sandals. He will baptize you with the Holy Spirit and fire. ⁵ 

Lukas 4:23

4:23 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.’”

Lukas 5:37

5:37 And no one pours new wine into old wineskins. ⁹  If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed.

Lukas 9:12

9:12 Now the day began to draw to a close, ¹⁰  so ¹¹  the twelve came and said to Jesus, ¹²  “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging ¹³  and food, because we are in an isolated place.” ¹⁴ 

Lukas 9:26

9:26 For whoever is ashamed ¹⁵  of me and my words, the Son of Man will be ashamed of that person ¹⁶  when he comes in his glory and in the glory ¹⁷  of the Father and of the holy angels.

Lukas 9:48

9:48 and said to them, “Whoever welcomes ¹⁸  this child ¹⁹  in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.” ²⁰ 

Lukas 11:42

11:42 “But woe to you Pharisees! ²¹  You give a tenth ²²  of your mint, ²³  rue, ²⁴  and every herb, yet you neglect justice ²⁵  and love for God! But you should have done these things without neglecting the others. ²⁶ 

Lukas 12:48

12:48 But the one who did not know his master’s will ²⁷  and did things worthy of punishment ²⁸  will receive a light beating. ²⁹  From everyone who has been given much, much will be required, ³⁰  and from the one who has been entrusted with much, ³¹  even more will be asked. ³² 

Lukas 12:58

12:58 As you are going with your accuser before the magistrate, ³³  make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer, ³⁴  and the officer throw you into prison.

Lukas 14:10

14:10 But when you are invited, go and take the least important place, so that when your host ³⁵  approaches he will say to you, ‘Friend, move up here to a better place.’ ³⁶  Then you will be honored in the presence of all who share the meal with you.

Lukas 20:21

20:21 Thus ³⁷  they asked him, “Teacher, we know that you speak and teach correctly, ³⁸  and show no partiality, but teach the way of God in accordance with the truth. ³⁹ 

Lukas 23:2

23:2 They ⁴⁰  began to accuse ⁴¹  him, saying, “We found this man subverting ⁴²  our nation, forbidding ⁴³  us to pay the tribute tax ⁴⁴  to Caesar ⁴⁵  and claiming that he himself is Christ, ⁴⁶  a king.”

[3:16]  ¹ tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[3:16]  ² tc A few mss (C D 892 1424 pc it ) add εἰς μετάνοιαν (ei" metanoian, “for repentance”). Although two of the mss in support are early and important, it is an obviously motivated reading to add clarification, probably representing a copyist’s attempt to harmonize Luke’s version with Matt 3:11.

[3:16]  ³ tn Grk “of whom I am not worthy.”

[3:16]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet!

[3:16]  ⁴ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[3:16]  ⁵ sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.

[4:23]  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.

[4:23]  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.

[4:23]  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.

[4:23]  map For location see Map1 D2; Map2 C3; Map3 B2.

[5:37]  ⁹ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

[9:12]  ¹⁰ tn Grk “the day began to decline,” looking to the approach of sunset.

[9:12]  ¹¹ tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.

[9:12]  ¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:12]  ¹³ tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.

[9:12]  ¹⁴ tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.

[9:26]  ¹⁵ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[9:26]  ¹⁶ tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

[9:26]  ¹⁷ tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.

[9:48]  ¹⁸ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ¹⁹ sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[9:48]  ²⁰ tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.

[11:42]  ²¹ 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).

[11:42]  ²² tn Or “you tithe mint.”

[11:42]  ²³ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42]  ²⁴ 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.

[11:42]  sn Rue was an evergreen herb used for seasoning.

[11:42]  ²⁵ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42]  ²⁶ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[12:48]  ²⁷ tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

[12:48]  ²⁸ tn Grk “blows.”

[12:48]  ²⁹ tn Grk “will receive few (blows).”

[12:48]  ³⁰ tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.

[12:48]  ³¹ sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.

[12:48]  ³² tn Grk “they will ask even more.”

[12:58]  ³³ sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).

[12:58]  ³⁴ sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).

[14:10]  ³⁵ tn Grk “the one who invited you.”

[14:10]  ³⁶ tn Grk “Go up higher.” This means to move to a more important place.

[20:21]  ³⁷ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

[20:21]  ³⁸ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

[20:21]  ³⁹ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.

[23:2]  ⁴⁰ tn Here δέ (de) has not been translated.

[23:2]  ⁴¹ 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]  ⁴² tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.

[23:2]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ⁴⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:2]  sn See the note on Christ in 2:11.