Lukas 3:9

3:9 Even now the ax is laid at the root of the trees, ¹  and every tree that does not produce good fruit will be ²  cut down and thrown into the fire.”

Lukas 3:16-17

3:16 John answered them all, ³  “I baptize you with water, ⁴  but one more powerful than I am is coming – I am not worthy ⁵  to untie the strap ⁶  of his sandals. He will baptize you with the Holy Spirit and fire. ⁷  3:17 His winnowing fork ⁸  is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, ⁹  but the chaff he will burn up with inextinguishable fire.” ¹⁰ 

Lukas 9:54

9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume ¹¹  them?” ¹² 

Lukas 12:28

12:28 And if ¹³  this is how God clothes the wild grass, ¹⁴  which is here ¹⁵  today and tomorrow is tossed into the fire to heat the oven, ¹⁶  how much more ¹⁷  will he clothe you, you people of little faith!

Lukas 12:49

Not Peace, but Division

12:49 “I have come ¹⁸  to bring ¹⁹  fire on the earth – and how I wish it were already kindled!

Lukas 16:3

16:3 Then ²⁰  the manager said to himself, ‘What should I do, since my master is taking my position ²¹  away from me? I’m not strong enough to dig, ²²  and I’m too ashamed ²³  to beg.

Lukas 16:24

16:24 So ²⁴  he called out, ²⁵  ‘Father Abraham, have mercy on me, and send Lazarus ²⁶  to dip the tip of his finger ²⁷  in water and cool my tongue, because I am in anguish ²⁸  in this fire.’ ²⁹ 

Lukas 17:29

17:29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all. ³⁰ 

Lukas 22:55-56

22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them. 22:56 Then a slave girl, ³¹  seeing him as he sat in the firelight, stared at him and said, “This man was with him too!”

[3:9]  ¹ sn Even now the ax is laid at the root of the trees. The imagery of an “ax already laid at the root of the trees” is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of “fire” serves to further heighten the intensity of the judgment referred to. It is John’s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John’s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine (Hos 10:1-2; Jer 2:21-22) and the image of an “ax” is used to indicate God’s judgment (Ps 74:5-6; Jer 46:22).

[3:9]  ² tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.

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

[3:16]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[3:17]  ⁸ sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.

[3:17]  ⁹ tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).

[3:17]  ¹⁰ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

[9:54]  ¹¹ tn Or “destroy.”

[9:54]  ¹² tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

[9:54]  sn An allusion to 2 Kgs 1:10, 12, 14.

[12:28]  ¹³ tn This is a first class condition in the Greek text.

[12:28]  ¹⁴ tn Grk “grass in the field.”

[12:28]  ¹⁵ tn Grk “which is in the field today.”

[12:28]  ¹⁶ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[12:28]  sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.

[12:28]  ¹⁷ sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[12:49]  ¹⁸ sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.

[12:49]  ¹⁹ tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

[16:3]  ²⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

[16:3]  ²¹ tn Grk “the stewardship,” “the management.”

[16:3]  ²² tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.

[16:3]  ²³ tn Grk “I do not have strength to dig; I am ashamed to beg.”

[16:3]  sn To beg would represent a real lowering of status for the manager, because many of those whom he had formerly collected debts from, he would now be forced to beg from.

[16:24]  ²⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ²⁵ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ²⁶ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ²⁷ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ²⁸ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ²⁹ sn Fire in this context is OT imagery; see Isa 66:24.

[17:29]  ³⁰ sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).

[22:56]  ³¹ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.