Luke 2:15

2:15 When ¹  the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem ²  and see this thing that has taken place, that the Lord ³  has made known to us.”

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 5:12

Healing a Leper

5:12 While ⁹  Jesus ¹⁰  was in one of the towns, ¹¹  a man came ¹²  to him who was covered with ¹³  leprosy. ¹⁴  When ¹⁵  he saw Jesus, he bowed down with his face to the ground ¹⁶  and begged him, ¹⁷  “Lord, if ¹⁸  you are willing, you can make me clean.”

Luke 5:24

5:24 But so that you may know ¹⁹  that the Son of Man ²⁰  has authority on earth to forgive sins” – he said to the paralyzed man ²¹  – “I tell you, stand up, take your stretcher ²²  and go home.” ²³ 

Luke 9:12-13

9:12 Now the day began to draw to a close, ²⁴  so ²⁵  the twelve came and said to Jesus, ²⁶  “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging ²⁷  and food, because we are in an isolated place.” ²⁸  9:13 But he said to them, “You ²⁹  give them something to eat.” They ³⁰  replied, ³¹  “We have no more than five loaves and two fish – unless ³²  we go ³³  and buy food ³⁴  for all these people.”

Luke 9:33

9:33 Then ³⁵  as the men ³⁶  were starting to leave, ³⁷  Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, ³⁸  one for you and one for Moses and one for Elijah” – not knowing what he was saying.

Luke 9:48

9:48 and said to them, “Whoever welcomes ³⁹  this child ⁴⁰  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.” ⁴¹ 

Luke 12:58

12:58 As you are going with your accuser before the magistrate, ⁴²  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, ⁴³  and the officer throw you into prison.

Luke 14:26

14:26 “If anyone comes to me and does not hate ⁴⁴  his own father and mother, and wife and children, and brothers and sisters, and even his own life, ⁴⁵  he cannot be my disciple.

[2:15]  ¹ tn Grk “And it happened that when.” 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 not been translated because of differences between Greek and English style.

[2:15]  ² map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:15]  ³ sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.

[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.

[5:12]  ⁷ 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.

[5:12]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:12]  ⁹ tn Or “cities.”

[5:12]  ¹⁰ tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[5:12]  ¹¹ tn Grk “full of leprosy” (an idiom for a severe condition).

[5:12]  ¹² sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[5:12]  ¹³ tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idwn) has been taken temporally.

[5:12]  ¹⁴ tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.

[5:12]  ¹⁵ tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[5:12]  ¹⁶ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[5:24]  ¹⁰ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[5:24]  ¹¹ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[5:24]  ¹² tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

[5:24]  ¹³ tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

[5:24]  ¹⁴ tn Grk “to your house.”

[9:12]  ¹³ tn Grk “the day began to decline,” looking to the approach of sunset.

[9:12]  ¹⁴ tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.

[9:12]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:12]  ¹⁶ tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.

[9:12]  ¹⁷ tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.

[9:13]  ¹⁶ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[9:13]  ¹⁷ tn Here δέ (de) has not been translated.

[9:13]  ¹⁸ tn Grk “said.”

[9:13]  ¹⁹ tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).

[9:13]  ²⁰ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[9:13]  ²¹ 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.

[9:33]  ¹⁹ tn Grk “And it happened that as.” 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 “then” to indicate the implied sequence of events within the narrative.

[9:33]  ²⁰ tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.

[9:33]  ²¹ tn Grk “to leave from him.”

[9:33]  ²² tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[9:48]  ²² tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ²³ 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]  ²⁴ 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.

[12:58]  ²⁵ 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]  ²⁶ 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).

[14:26]  ²⁸ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

[14:26]  ²⁹ tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.