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 5:12

Healing a Leper

5:12 While ⁶  Jesus ⁷  was in one of the towns, ⁸  a man came ⁹  to him who was covered with ¹⁰  leprosy. ¹¹  When ¹²  he saw Jesus, he bowed down with his face to the ground ¹³  and begged him, ¹⁴  “Lord, if ¹⁵  you are willing, you can make me clean.”

Luke 5:17

Healing and Forgiving a Paralytic

5:17 Now on ¹⁶  one of those days, while he was teaching, there were Pharisees ¹⁷  and teachers of the law ¹⁸  sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), ¹⁹  and the power of the Lord was with him ²⁰  to heal.

Luke 6:48

6:48 He is like a man ²¹  building a house, who dug down deep, ²²  and laid the foundation on bedrock. When ²³  a flood came, the river ²⁴  burst against that house but ²⁵  could not shake it, because it had been well built. ²⁶ 

Luke 7:44

7:44 Then, ²⁷  turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, ²⁸  but she has wet my feet with her tears and wiped them with her hair.

Luke 9:13

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 10:21

10:21 On that same occasion ³⁹  Jesus ⁴⁰  rejoiced ⁴¹  in the Holy Spirit and said, “I praise ⁴²  you, Father, Lord ⁴³  of heaven and earth, because ⁴⁴  you have hidden these things from the wise ⁴⁵  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ⁴⁶ 

Luke 14:12

14:12 He ⁴⁷  said also to the man ⁴⁸  who had invited him, “When you host a dinner or a banquet, ⁴⁹  don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid.

Luke 14:21

14:21 So ⁵⁰  the slave came back and reported this to his master. Then the master of the household was furious ⁵¹  and said to his slave, ‘Go out quickly ⁵²  to the streets and alleys of the city, ⁵³  and bring in the poor, ⁵⁴  the crippled, ⁵⁵  the blind, and the lame.’

[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.

[5:12]  ⁶ 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]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:12]  ⁸ tn Or “cities.”

[5:12]  ⁹ 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]  ¹⁰ tn Grk “full of leprosy” (an idiom for a severe condition).

[5:12]  ¹¹ 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]  ¹² 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]  ¹³ tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.

[5:12]  ¹⁴ tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[5:12]  ¹⁵ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[5:17]  ¹¹ tn Grk “And it happened that on.” 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.

[5:17]  ¹² sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:17]  ¹³ tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.

[5:17]  ¹⁴ sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.

[5:17]  ¹⁵ tc Most mss (A C D [K] Θ Ψ Ë^1,13 33 Ï latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasqai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.

[6:48]  ¹⁶ tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.

[6:48]  ¹⁷ tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.

[6:48]  ¹⁸ tn Here δέ (de) has not been translated.

[6:48]  ¹⁹ sn The picture here is of a river overflowing its banks and causing flooding and chaos.

[6:48]  ²⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.

[6:48]  ²¹ tc Most mss, especially later ones (A C D Θ Ψ Ë^1,13 Ï latt), read “because he built [it] on the rock” rather than “because it had been well built” (Ì^75vid א B L W Ξ 33 579 892 1241 2542 pc sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.

[7:44]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:44]  ²² sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.

[9:13]  ²⁶ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[9:13]  ²⁷ tn Here δέ (de) has not been translated.

[9:13]  ²⁸ tn Grk “said.”

[9:13]  ²⁹ tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).

[9:13]  ³⁰ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[9:13]  ³¹ 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]  ³¹ 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]  ³² tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.

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

[9:33]  ³⁴ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[10:21]  ³⁶ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ³⁸ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ³⁹ tn Or “thank.”

[10:21]  ⁴⁰ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[10:21]  ⁴¹ tn Or “that.”

[10:21]  ⁴² sn See 1 Cor 1:26-31.

[10:21]  ⁴³ tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

[14:12]  ⁴¹ tn Here δέ (de) has not been translated.

[14:12]  ⁴² sn That is, the leader of the Pharisees (v. 1).

[14:12]  ⁴³ tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.

[14:21]  ⁴⁶ tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.

[14:21]  ⁴⁷ tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.

[14:21]  ⁴⁸ sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.

[14:21]  ⁴⁹ tn Or “town.”

[14:21]  ⁵⁰ sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.

[14:21]  ⁵¹ tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.