Matthew 3:11

3:11 “I baptize you with water, for repentance, but the one coming after me is more powerful than I am – I am not worthy ¹  to carry his sandals. He will baptize you with the Holy Spirit and fire. ² 

Matthew 3:14

3:14 But John ³  tried to prevent ⁴  him, saying, “I need to be baptized by you, and yet you come to me?”

Matthew 15:26-27

15:26 “It is not right ⁵  to take the children’s bread and throw it to the dogs,” ⁶  he said. ⁷  15:27 “Yes, Lord,” she replied, ⁸  “but even the dogs eat the crumbs that fall from their masters’ table.”

Genesis 32:10

32:10 I am not worthy of all the faithful love ⁹  you have shown ¹⁰  your servant. With only my walking stick ¹¹  I crossed the Jordan, ¹²  but now I have become two camps.

Psalms 10:17

10:17 Lord, you have heard ¹³  the request ¹⁴  of the oppressed;

you make them feel secure because you listen to their prayer. ¹⁵ 

Luke 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ¹⁶  for I am a sinful man!” ¹⁷ 

Luke 7:6-7

7:6 So ¹⁸  Jesus went with them. When ¹⁹  he was not far from the house, the centurion ²⁰  sent friends to say to him, “Lord, do not trouble yourself, ²¹  for I am not worthy ²²  to have you come under my roof. 7:7 That is why ²³  I did not presume ²⁴  to come to you. Instead, say the word, and my servant must be healed. ²⁵ 

Luke 15:19

15:19 I am no longer worthy to be called your son; treat me ²⁶  like one of your hired workers.”’

Luke 15:21

15:21 Then ²⁷  his son said to him, ‘Father, I have sinned against heaven ²⁸  and against you; I am no longer worthy to be called your son.’ ²⁹ 

John 1:27

1:27 who is coming after me. I am not worthy ³⁰  to untie the strap ³¹  of his sandal!”

John 13:6-8

13:6 Then he came to Simon Peter. Peter ³²  said to him, “Lord, are you going to wash ³³  my feet?” 13:7 Jesus replied, ³⁴  “You do not understand ³⁵  what I am doing now, but you will understand ³⁶  after these things.” 13:8 Peter said to him, “You will never wash my feet!” ³⁷  Jesus replied, ³⁸  “If I do not wash you, you have no share with me.” ³⁹ 

[3:11]  ¹ tn Grk “of whom I am not worthy.”

[3:11]  ² 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.

[3:14]  ³ tc ‡ The earliest mss (א* B sa) lack the name of John here (“but he tried to prevent him,” instead of “but John tried to prevent him”). It is, however, clearly implied (and is thus supplied in translation). Although the longer reading has excellent support (Ì⁹⁶ א¹ C D^s L W 0233 0250 Ë^1,13 33 Ï lat[t] sy mae bo), it looks to be a motivated and predictable reading: Scribes apparently could not resist adding this clarification.

[3:14]  ⁴ tn The imperfect verb has been translated conatively.

[15:26]  ⁵ tn Grk “And answering, he said, ‘It is not right.’” The introductory phrase “answering, he said” has been simplified and placed at the end of the English sentence for stylistic reasons. Here δέ (de) has not been translated.

[15:26]  ⁶ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

[15:26]  ⁷ tn Grk “And answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[15:27]  ⁸ tn Grk “she said.”

[32:10]  ⁹ tn Heb “the loving deeds and faithfulness” (see 24:27, 49).

[32:10]  ¹⁰ tn Heb “you have done with.”

[32:10]  ¹¹ tn Heb “for with my staff.” The Hebrew word מַקֵל (maqel), traditionally translated “staff,” has been rendered as “walking stick” because a “staff” in contemporary English refers typically to the support personnel in an organization.

[32:10]  ¹² tn Heb “this Jordan.”

[10:17]  ¹³ sn You have heard. The psalmist is confident that God has responded positively to his earlier petitions for divine intervention. The psalmist apparently prayed the words of vv. 16-18 after the reception of an oracle of deliverance (given in response to the confident petition of vv. 12-15) or after the Lord actually delivered him from his enemies.

[10:17]  ¹⁴ tn Heb “desire.”

[10:17]  ¹⁵ tn Heb “you make firm their heart, you cause your ear to listen.”

[5:8]  ¹⁶ sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

[5:8]  ¹⁷ sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

[7:6]  ¹⁸ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ¹⁹ tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ²⁰ sn See the note on the word centurion in 7:2.

[7:6]  ²¹ tn Or “do not be bothered.”

[7:6]  ²² 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.

[7:7]  ²³ tn Or “roof; therefore.”

[7:7]  ²⁴ tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

[7:7]  ²⁵ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

[15:19]  ²⁶ tn Or “make me.” Here is a sign of total humility.

[15:21]  ²⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ²⁸ sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

[15:21]  ²⁹ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[1:27]  ³⁰ tn Grk “of whom I am not worthy.”

[1:27]  ³¹ 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.

[13:6]  ³² tn Grk “He”; the referent (Peter) is specified in the translation for clarity.

[13:6]  ³³ tn Grk “do you wash” or “are you washing.”

[13:7]  ³⁴ tn Grk “answered and said to him.”

[13:7]  ³⁵ tn Grk “You do not know.”

[13:7]  ³⁶ tn Grk “you will know.”

[13:8]  ³⁷ tn Grk “You will never wash my feet forever.” The negation is emphatic in Greek but somewhat awkward in English. Emphasis is conveyed in the translation by the use of an exclamation point.

[13:8]  ³⁸ tn Grk “Jesus answered him.”

[13:8]  ³⁹ tn Or “you have no part in me.”