Lukas 1:12

1:12 And Zechariah, visibly shaken when he saw the angel, ¹  was seized with fear. ² 

Lukas 3:6

3:6 and all humanity ³  will see the salvation of God.’” ⁴ 

Lukas 3:16

3:16 John answered them all, ⁵  “I baptize you with water, ⁶  but one more powerful than I am is coming – I am not worthy ⁷  to untie the strap ⁸  of his sandals. He will baptize you with the Holy Spirit and fire. ⁹ 

Lukas 5:28

5:28 And he got up and followed him, leaving everything ¹⁰  behind. ¹¹ 

Lukas 11:5

11:5 Then ¹²  he said to them, “Suppose one of you ¹³  has a friend, and you go to him ¹⁴  at midnight and say to him, ‘Friend, lend me three loaves of bread, ¹⁵ 

Lukas 11:12

11:12 Or if he asks for an egg, will give him a scorpion? ¹⁶ 

Lukas 20:7

20:7 So ¹⁷  they replied that they did not know ¹⁸  where it came from.

Lukas 21:18

21:18 Yet ¹⁹  not a hair of your head will perish. ²⁰ 

Lukas 22:5

22:5 They ²¹  were delighted ²²  and arranged to give him money. ²³ 

[1:12]  ¹ tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[1:12]  ² tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).

[3:6]  ³ tn Grk “all flesh.”

[3:6]  ⁴ sn A quotation from Isa 40:3-5. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47).

[3:16]  ⁵ tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[3:16]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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.

[5:28]  ¹⁰ sn On the phrase leaving everything see Luke 5:10-11; 14:33.

[5:28]  ¹¹ tn The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.

[11:5]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ¹³ tn Grk “Who among you will have a friend and go to him.”

[11:5]  ¹⁴ tn Grk “he will go to him.”

[11:5]  ¹⁵ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[11:12]  ¹⁶ sn The two questions of vv. 11-12 expect the answer, “No father would do this!”

[20:7]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.

[20:7]  ¹⁸ sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them. The point of Luke 20:1-8 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.

[21:18]  ¹⁹ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[21:18]  ²⁰ sn Given v. 16, the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God.

[22:5]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:5]  ²² sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.

[22:5]  ²³ sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).