Luke 3:18

3:18 And in this way, ¹  with many other exhortations, John ²  proclaimed good news to the people.

Luke 13:9

13:9 Then if ³  it bears fruit next year, ⁴  very well, ⁵  but if ⁶  not, you can cut it down.’”

Luke 23:41

23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ⁷  wrong.”

Luke 23:56

23:56 Then ⁸  they returned and prepared aromatic spices ⁹  and perfumes. ¹⁰ 

On the Sabbath they rested according to the commandment. ¹¹ 

Luke 11:48

11:48 So you testify that you approve of ¹²  the deeds of your ancestors, ¹³  because they killed the prophets ¹⁴  and you build their ¹⁵  tombs! ¹⁶ 

Luke 22:22

22:22 For the Son of Man is to go just as it has been determined, ¹⁷  but woe to that man by whom he is betrayed!”

Luke 23:33

23:33 So ¹⁸  when they came to the place that is called “The Skull,” ¹⁹  they crucified ²⁰  him there, along with the criminals, one on his right and one on his left.

Luke 8:5

8:5 “A sower went out to sow ²¹  his seed. ²²  And as he sowed, some fell along the path and was trampled on, and the wild birds ²³  devoured it.

Luke 10:2

10:2 He ²⁴  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ²⁵  to send out ²⁶  workers into his harvest.

Luke 3:16

3:16 John answered them all, ²⁷  “I baptize you with water, ²⁸  but one more powerful than I am is coming – I am not worthy ²⁹  to untie the strap ³⁰  of his sandals. He will baptize you with the Holy Spirit and fire. ³¹ 

[3:18]  ¹ tn On construction μὲν οὖν καί (men oun kai), see BDF §451.1.

[3:18]  ² tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[13:9]  ³ tn This is a third class condition in the Greek text. The conjunction καί (kai, a component of κάν [kan]) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:9]  ⁴ tn Grk “the coming [season].”

[13:9]  ⁵ tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.

[13:9]  ⁶ tn This is a first class condition in the Greek text, showing which of the options is assumed.

[23:41]  ⁵ sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

[23:56]  ⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:56]  ⁸ tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath.

[23:56]  ⁹ tn Or “ointments.” This was another type of perfumed oil.

[23:56]  ¹⁰ sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.

[11:48]  ⁹ tn Grk “you are witnesses and approve of.”

[11:48]  ¹⁰ tn Or “forefathers”; Grk “fathers.”

[11:48]  ¹¹ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ¹² tn “Their,” i.e., the prophets.

[11:48]  ¹³ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

[22:22]  ¹¹ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

[23:33]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.

[23:33]  ¹⁴ sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).

[23:33]  ¹⁵ sn See the note on crucify in 23:21.

[8:5]  ¹⁵ sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.

[8:5]  ¹⁶ tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

[8:5]  ¹⁷ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[10:2]  ¹⁷ tn Here δέ (de) has not been translated.

[10:2]  ¹⁸ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ¹⁹ tn Grk “to thrust out.”

[3:16]  ¹⁹ tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[3:16]  ²⁰ 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]  ²¹ tn Grk “of whom I am not worthy.”

[3:16]  ²² 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]  ²³ 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.