Luke 19:33

19:33 As ¹  they were untying the colt, its owners asked them, ²  “Why are you untying that colt?”

Luke 19:31

19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs ³  it.’”

Luke 13:15-16

13:15 Then the Lord answered him, ⁴  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ⁵  and lead it to water? ⁶  13:16 Then ⁷  shouldn’t ⁸  this woman, a daughter of Abraham whom Satan ⁹  bound for eighteen long ¹⁰  years, be released from this imprisonment ¹¹  on the Sabbath day?”

Luke 19:30

19:30 telling them, ¹²  “Go to the village ahead of you. ¹³  When ¹⁴  you enter it, you will find a colt tied there that has never been ridden. ¹⁵  Untie it and bring it here.

Luke 3:16

3:16 John answered them all, ¹⁶  “I baptize you with water, ¹⁷  but one more powerful than I am is coming – I am not worthy ¹⁸  to untie the strap ¹⁹  of his sandals. He will baptize you with the Holy Spirit and fire. ²⁰ 

[19:33]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:33]  ² tn Grk “said to them.”

[19:31]  ³ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[13:15]  ⁵ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ⁶ tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ⁷ sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.

[13:16]  ⁷ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ⁸ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ⁹ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ¹⁰ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ¹¹ tn Or “bondage”; Grk “bond.”

[19:30]  ⁹ tn Grk “saying.”

[19:30]  ¹⁰ tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

[19:30]  ¹¹ tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.

[19:30]  ¹² tn Grk “a colt tied there on which no one of men has ever sat.”

[3:16]  ¹¹ tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[3:16]  ¹² 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]  ¹³ tn Grk “of whom I am not worthy.”

[3:16]  ¹⁴ 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]  ¹⁵ 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.