Luke 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 

Luke 4:6

4:6 And he ⁶  said to him, “To you ⁷  I will grant this whole realm ⁸  – and the glory that goes along with it, ⁹  for it has been relinquished ¹⁰  to me, and I can give it to anyone I wish.

Luke 4:40

4:40 As the sun was setting, all those who had any relatives ¹¹  sick with various diseases brought them to Jesus. ¹²  He placed ¹³  his hands on every one of them and healed them.

Luke 8:47

8:47 When ¹⁴  the woman saw that she could not escape notice, ¹⁵  she came trembling and fell down before him. In ¹⁶  the presence of all the people, she explained why ¹⁷  she had touched him and how she had been immediately healed.

Luke 9:13

9:13 But he said to them, “You ¹⁸  give them something to eat.” They ¹⁹  replied, ²⁰  “We have no more than five loaves and two fish – unless ²¹  we go ²²  and buy food ²³  for all these people.”

[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]  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.

[4:6]  ⁶ tn Grk “And the devil.”

[4:6]  ⁷ sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  ⁸ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  ⁹ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  ¹⁰ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[4:40]  ¹¹ tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.

[4:40]  ¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:40]  ¹³ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

[8:47]  ¹⁶ tn Here δέ (de) has not been translated.

[8:47]  ¹⁷ tn Or “could not remain unnoticed” (see L&N 28.83).

[8:47]  ¹⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.

[8:47]  ¹⁹ tn Grk “told for what reason.”

[9:13]  ²¹ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[9:13]  ²² tn Here δέ (de) has not been translated.

[9:13]  ²³ tn Grk “said.”

[9:13]  ²⁴ tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).

[9:13]  ²⁵ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[9:13]  ²⁶ 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.