Lukas 2:15

2:15 When ¹  the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem ²  and see this thing that has taken place, that the Lord ³  has made known to us.”

Lukas 3:16

3:16 John answered them all, ⁴  “I baptize you with water, ⁵  but one more powerful than I am is coming – I am not worthy ⁶  to untie the strap ⁷  of his sandals. He will baptize you with the Holy Spirit and fire. ⁸ 

Lukas 7:6

7:6 So ⁹  Jesus went with them. When ¹⁰  he was not far from the house, the centurion ¹¹  sent friends to say to him, “Lord, do not trouble yourself, ¹²  for I am not worthy ¹³  to have you come under my roof.

Lukas 9:33

9:33 Then ¹⁴  as the men ¹⁵  were starting to leave, ¹⁶  Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, ¹⁷  one for you and one for Moses and one for Elijah” – not knowing what he was saying.

Lukas 12:58

12:58 As you are going with your accuser before the magistrate, ¹⁸  make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer, ¹⁹  and the officer throw you into prison.

Lukas 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 ²⁰  should be done! ²¹  So come ²²  and be healed on those days, and not on the Sabbath day.”

Lukas 14:21

14:21 So ²³  the slave came back and reported this to his master. Then the master of the household was furious ²⁴  and said to his slave, ‘Go out quickly ²⁵  to the streets and alleys of the city, ²⁶  and bring in the poor, ²⁷  the crippled, ²⁸  the blind, and the lame.’

[2:15]  ¹ tn Grk “And it happened that when.” 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 not been translated because of differences between Greek and English style.

[2:15]  ² map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:15]  ³ sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.

[3:16]  ⁴ tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[3:16]  ⁵ 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]  ⁶ tn Grk “of whom I am not worthy.”

[3:16]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet!

[3:16]  ⁷ 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]  ⁸ 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.

[7:6]  ⁹ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ¹⁰ tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ¹¹ sn See the note on the word centurion in 7:2.

[7:6]  ¹² tn Or “do not be bothered.”

[7:6]  ¹³ 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.

[9:33]  ¹⁴ 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]  ¹⁵ tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.

[9:33]  ¹⁶ tn Grk “to leave from him.”

[9:33]  ¹⁷ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[9:33]  sn By making three shelters Peter apparently wanted to celebrate the Feast of Tabernacles or Booths that looked forward to the end and to treat Moses, Elijah, and Jesus as equals. It was actually a way of expressing honor to Jesus, but the remark at the end of the verse makes it clear that it was not enough honor.

[12:58]  ¹⁸ sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).

[12:58]  ¹⁹ sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).

[13:14]  ²⁰ 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]  ²¹ tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ²² tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[14:21]  ²³ tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.

[14:21]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Or “town.”

[14:21]  ²⁷ 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]  ²⁸ 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.