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 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 10:27

10:27 The expert ²⁹  answered, “Love ³⁰  the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, ³¹  and love your neighbor as yourself.” ³² 

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 ³³  should be done! ³⁴  So come ³⁵  and be healed on those days, and not on the Sabbath day.”

Luke 14:12

14:12 He ³⁶  said also to the man ³⁷  who had invited him, “When you host a dinner or a banquet, ³⁸  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.”

[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.

[10:27]  ²⁶ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:27]  ²⁷ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[10:27]  ²⁸ sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[10:27]  ²⁹ tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.

[13:14]  ³¹ 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]  ³² tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ³³ tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[14:12]  ³⁶ tn Here δέ (de) has not been translated.

[14:12]  ³⁷ sn That is, the leader of the Pharisees (v. 1).

[14:12]  ³⁸ 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.