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 5:24

5:24 But so that you may know ¹⁶  that the Son of Man ¹⁷  has authority on earth to forgive sins” – he said to the paralyzed man ¹⁸  – “I tell you, stand up, take your stretcher ¹⁹  and go home.” ²⁰ 

Luke 5:36

5:36 He also told them a parable: ²¹  “No one tears a patch from a new garment and sews ²²  it on an old garment. If he does, he will have torn ²³  the new, and the piece from the new will not match the old. ²⁴ 

Luke 6:42

6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

Luke 7:6

7:6 So ²⁵  Jesus went with them. When ²⁶  he was not far from the house, the centurion ²⁷  sent friends to say to him, “Lord, do not trouble yourself, ²⁸  for I am not worthy ²⁹  to have you come under my roof.

Luke 9:12-13

9:12 Now the day began to draw to a close, ³⁰  so ³¹  the twelve came and said to Jesus, ³²  “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging ³³  and food, because we are in an isolated place.” ³⁴  9:13 But he said to them, “You ³⁵  give them something to eat.” They ³⁶  replied, ³⁷  “We have no more than five loaves and two fish – unless ³⁸  we go ³⁹  and buy food ⁴⁰  for all these people.”

Luke 9:33

9:33 Then ⁴¹  as the men ⁴²  were starting to leave, ⁴³  Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, ⁴⁴  one for you and one for Moses and one for Elijah” – not knowing what he was saying.

Luke 13:14

13:14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work ⁴⁵  should be done! ⁴⁶  So come ⁴⁷  and be healed on those days, and not on the Sabbath day.”

Luke 13:25

13:25 Once ⁴⁸  the head of the house ⁴⁹  gets up ⁵⁰  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, ⁵¹  let us in!’ ⁵²  But he will answer you, ⁵³  ‘I don’t know where you come from.’ ⁵⁴ 

Luke 14:12

14:12 He ⁵⁵  said also to the man ⁵⁶  who had invited him, “When you host a dinner or a banquet, ⁵⁷  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.

[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.

[5:24]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Grk “to your house.”

[5:36]  ¹⁶ sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.

[5:36]  ¹⁷ tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.

[5:36]  ¹⁸ tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.

[5:36]  ¹⁹ sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.

[7:6]  ²¹ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ²² tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ²³ sn See the note on the word centurion in 7:2.

[7:6]  ²⁴ tn Or “do not be bothered.”

[7:6]  ²⁵ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

[9:12]  ²⁶ tn Grk “the day began to decline,” looking to the approach of sunset.

[9:12]  ²⁷ tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.

[9:12]  ²⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:12]  ²⁹ tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.

[9:12]  ³⁰ tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.

[9:13]  ³¹ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[9:13]  ³² tn Here δέ (de) has not been translated.

[9:13]  ³³ tn Grk “said.”

[9:13]  ³⁴ tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).

[9:13]  ³⁵ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[9:13]  ³⁶ 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]  ³⁶ 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]  ³⁷ tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.

[9:33]  ³⁸ tn Grk “to leave from him.”

[9:33]  ³⁹ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[13:14]  ⁴¹ sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.

[13:14]  ⁴² tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ⁴³ tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[13:25]  ⁴⁶ tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.

[13:25]  ⁴⁷ tn Or “the master of the household.”

[13:25]  ⁴⁸ tn Or “rises,” or “stands up.”

[13:25]  ⁴⁹ tn Or “Sir.”

[13:25]  ⁵⁰ tn Grk “Open to us.”

[13:25]  ⁵¹ tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”

[13:25]  ⁵² sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.

[14:12]  ⁵¹ tn Here δέ (de) has not been translated.

[14:12]  ⁵² sn That is, the leader of the Pharisees (v. 1).

[14:12]  ⁵³ 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.