Luke 1:20

1:20 And now, ¹  because you did not believe my words, which will be fulfilled in their time, ²  you will be silent, unable to speak, ³  until the day these things take place.”

Luke 3:16

3:16 John answered them all, ⁴  “I baptize you with water, ⁵  but one more powerful than I am is coming – I am not worthy ⁶  to untie the strap ⁷  of his sandals. He will baptize you with the Holy Spirit and fire. ⁸ 

Luke 16:26

16:26 Besides all this, ⁹  a great chasm ¹⁰  has been fixed between us, ¹¹  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’

Luke 23:14

23:14 and said to them, “You brought me this man as one who was misleading ¹²  the people. When I examined him before you, I ¹³  did not find this man guilty ¹⁴  of anything you accused him of doing.

Luke 24:44

Jesus’ Final Commission

24:44 Then ¹⁵  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ¹⁶  in the law of Moses and the prophets and the psalms ¹⁷  must be fulfilled.”

[1:20]  ¹ tn Grk “behold.”

[1:20]  ² sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

[1:20]  ³ sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.

[3:16]  ⁴ tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[3:16]  ⁵ 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]  ⁶ tn Grk “of whom I am not worthy.”

[3:16]  ⁷ 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]  ⁸ 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.

[16:26]  ⁷ tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

[16:26]  ⁸ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ⁹ tn Grk “between us and you.”

[23:14]  ¹⁰ tn This term also appears in v. 2.

[23:14]  ¹¹ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ¹² tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[24:44]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ¹⁴ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ¹⁵ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.