Luke 1:60

1:60 But ¹  his mother replied, ²  “No! He must be named ³  John.” ⁴ 

Luke 1:63

1:63 He ⁵  asked for a writing tablet ⁶  and wrote, ⁷  “His name is John.” And they were all amazed. ⁸ 

Luke 7:33

7:33 For John the Baptist has come ⁹  eating no bread and drinking no wine, ¹⁰  and you say, ‘He has a demon!’ ¹¹ 

Luke 9:7

Herod’s Confusion about Jesus

9:7 Now Herod ¹²  the tetrarch ¹³  heard about everything that was happening, and he was thoroughly perplexed, ¹⁴  because some people were saying that John ¹⁵  had been raised from the dead,

Luke 9:49

On the Right Side

9:49 John answered, ¹⁶  “Master, we saw someone casting out demons in your name, and we tried to stop ¹⁷  him because he is not a disciple ¹⁸  along with us.”

Luke 9:54

9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume ¹⁹  them?” ²⁰ 

Luke 7:19-20

7:19 and sent them to Jesus ²¹  to ask, ²²  “Are you the one who is to come, ²³  or should we look for another?” 7:20 When ²⁴  the men came to Jesus, ²⁵  they said, “John the Baptist has sent us to you to ask, ²⁶  ‘Are you the one who is to come, or should we look for another?’” ²⁷ 

Luke 11:1

Instructions on Prayer

11:1 Now ²⁸  Jesus ²⁹  was praying in a certain place. When ³⁰  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ³¹  taught ³²  his disciples.”

Luke 3:16

3:16 John answered them all, ³³  “I baptize you with water, ³⁴  but one more powerful than I am is coming – I am not worthy ³⁵  to untie the strap ³⁶  of his sandals. He will baptize you with the Holy Spirit and fire. ³⁷ 

[1:60]  ¹ tn Grk “And,” but with clearly contrastive emphasis in context.

[1:60]  ² tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.

[1:60]  ³ tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”

[1:60]  ⁴ sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).

[1:63]  ⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:63]  ⁶ sn The writing tablet requested by Zechariah would have been a wax tablet.

[1:63]  ⁷ tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:63]  ⁸ sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.

[7:33]  ⁹ tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.

[7:33]  ¹⁰ tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

[7:33]  ¹¹ sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.

[9:7]  ¹³ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[9:7]  ¹⁴ sn See the note on tetrarch in 3:1.

[9:7]  ¹⁵ tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.

[9:7]  ¹⁶ sn John refers to John the Baptist, whom Herod had beheaded (v. 9).

[9:49]  ¹⁷ tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

[9:49]  ¹⁸ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ¹⁹ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

[9:54]  ²¹ tn Or “destroy.”

[9:54]  ²² tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

[7:19]  ²⁵ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ²⁶ tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ²⁷ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[7:20]  ²⁹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ³⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ³¹ tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:20]  ³² tn This question is repeated word for word from v. 19.

[11:1]  ³³ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ³⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ³⁶ sn John refers to John the Baptist.

[11:1]  ³⁷ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

[3:16]  ³⁷ tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[3:16]  ³⁸ 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]  ³⁹ tn Grk “of whom I am not worthy.”

[3:16]  ⁴⁰ 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]  ⁴¹ 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.