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Compare Translations for Luke 3:11

Luke 3:11 ASV
And he answered and said unto them, He that hath two coats, let him impart to him that hath none; and he that hath food, let him do likewise.
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Luke 3:11 BBE
And he made answer and said to them, He who has two coats, let him give to him who has not even one; and he who has food, let him do the same.
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Luke 3:11 CEB
He answered, "Whoever has two shirts must share with the one who has none, and whoever has food must do the same."
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Luke 3:11 CJB
He answered, "Whoever has two coats should share with somebody who has none, and whoever has food should do the same."
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Luke 3:11 RHE
And he answering, said to them: He that hath two coats, let him give to him that hath none; and he that hath meat, let him do in like manner.
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Luke 3:11 ESV
And he answered them, "Whoever has two tunics is to share with him who has none, and whoever has food is to do likewise."
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Luke 3:11 GW
He answered them, "Whoever has two shirts should share with the person who doesn't have any. Whoever has food should share it too."
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Luke 3:11 GNT
He answered, "Whoever has two shirts must give one to the man who has none, and whoever has food must share it."
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Luke 3:11 HNV
He answered them, "He who has two coats, let him give to him who has none. He who has food, let him do likewise."
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Luke 3:11 CSB
He replied to them, "The one who has two shirts must share with someone who has none, and the one who has food must do the same."
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Luke 3:11 KJV
He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.
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Luke 3:11 LEB
And he answered [and] said to them, "The one who has two tunics must share with the one who does not have [one], and the one who has food must do likewise."
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Luke 3:11 NAS
And he would answer and say to them, "The man who has two tunics is to share with him who has none; and he who has food is to do likewise."
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Luke 3:11 NCV
John answered, "If you have two shirts, share with the person who does not have one. If you have food, share that also."
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Luke 3:11 NIRV
John answered, "If you have extra clothes, you should share with those who have none. And if you have extra food, you should do the same."
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Luke 3:11 NIV
John answered, "The man with two tunics should share with him who has none, and the one who has food should do the same."
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Luke 3:11 NKJV
He answered and said to them, "He who has two tunics, let him give to him who has none; and he who has food, let him do likewise."
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Luke 3:11 NLT
John replied, "If you have two coats, give one to the poor. If you have food, share it with those who are hungry."
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Luke 3:11 NRS
In reply he said to them, "Whoever has two coats must share with anyone who has none; and whoever has food must do likewise."
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Luke 3:11 RSV
And he answered them, "He who has two coats, let him share with him who has none; and he who has food, let him do likewise."
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Luke 3:11 DBY
And he answering says to them, He that has two body-coats, let him give to him that has none; and he that has food, let him do likewise.
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Luke 3:11 MSG
"If you have two coats, give one away," he said. "Do the same with your food."
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Luke 3:11 WBT
He answereth and saith to them, He that hath two coats, let him impart to him that hath none; and he that hath provisions, let him do likewise.
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Luke 3:11 TMB
He answered and said unto them, "He that hath two coats, let him impart to him that hath none. And he that hath meat, let him do likewise."
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Luke 3:11 TNIV
John answered, "Anyone who has two shirts should share with the one who has none, and anyone who has food should do the same."
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Luke 3:11 TYN
He answered and sayde vnto them: He that hath two coottes let him parte with him that hath none: and he that hath meate let him do lyke wyse.
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Luke 3:11 WNT
"Let the man who has two coats," he answered, "give one to the man who has none; and let the man who has food share it with others."
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Luke 3:11 WEB
He answered them, "He who has two coats, let him give to him who has none. He who has food, let him do likewise."
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Luke 3:11 WYC
He answered, and said to them [Soothly he answering said to them], He that hath two coats, give he to him that hath none; and he that hath meats, do in like manner.
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Luke 3:11 YLT
and he answering saith to them, `He having two coats -- let him impart to him having none, and he having victuals -- in like manner let him do.'
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Luke 3 Commentary - Matthew Henry Commentary on the Whole Bible (Concise)

Chapter 3

John the Baptist's ministry. (1-14) John the Baptist testifies concerning Christ. (15-20) The baptism of Christ. (21,22) The genealogy of Christ. (23-38)

Verses 1-14 The scope and design of John's ministry were, to bring the people from their sins, and to their Saviour. He came preaching, not a sect, or party, but a profession; the sign or ceremony was washing with water. By the words here used John preached the necessity of repentance, in order to the remission of sins, and that the baptism of water was an outward sign of that inward cleansing and renewal of heart, which attend, or are the effects of true repentance, as well as a profession of it. Here is the fulfilling of the Scriptures, ( Isaiah 40:3 ) , in the ministry of John. When way is made for the gospel into the heart, by taking down high thoughts, and bringing them into obedience to Christ, by levelling the soul, and removing all that hinders us in the way of Christ and his grace, then preparation is made to welcome the salvation of God. Here are general warnings and exhortations which John gave. The guilty, corrupted race of mankind is become a generation of vipers; hateful to God, and hating one another. There is no way of fleeing from the wrath to come, but by repentance; and by the change of our way the change of our mind must be shown. If we are not really holy, both in heart and life, our profession of religion and relation to God and his church, will stand us in no stead at all; the sorer will our destruction be, if we do not bring forth fruits meet for repentance. John the Baptist gave instructions to several sorts of persons. Those that profess and promise repentance, must show it by reformation, according to their places and conditions. The gospel requires mercy, not sacrifice; and its design is, to engage us to do all the good we can, and to be just to all men. And the same principle which leads men to forego unjust gain, leads to restore that which is gained by wrong. John tells the soldiers their duty. Men should be cautioned against the temptations of their employments. These answers declared the present duty of the inquirers, and at once formed a test of their sincerity. As none can or will accept Christ's salvation without true repentance, so the evidence and effects of this repentance are here marked out.

Verses 15-20 John the Baptist disowned being himself the Christ, but confirmed the people in their expectations of the long-promised Messiah. He could only exhort them to repent, and assure them of forgiveness upon repentance; but he could not work repentance in them, nor confer remission on them. Thus highly does it become us to speak of Christ, and thus humbly of ourselves. John can do no more than baptize with water, in token that they ought to purify and cleanse themselves; but Christ can, and will baptize with the Holy Ghost; he can give the Spirit, to cleanse and purify the heart, not only as water washes off the dirt on the outside, but as fire clears out the dross that is within, and melts down the metal, that it may be cast into a new mould. John was an affectionate preacher; he was beseeching; he pressed things home upon his hearers. He was a practical preacher; quickening them to their duty, and directing them in it. He was a popular preacher; he addressed the people, according to their capacity. He was an evangelical preacher. In all his exhortations, he directed people to Christ. When we press duty upon people, we must direct them to Christ, both for righteousness and strength. He was a copious preacher; he shunned not to declare the whole counsel of God. But a full stop was put to John's preaching when he was in the midst of his usefulness. Herod being reproved by him for many evils, shut up John in prison. Those who injure the faithful servants of God, add still greater guilt to their other sins.

Verses 21-22 Christ did not confess sin, as others did, for he had none to confess; but he prayed, as others did, and kept up communion with his Father. Observe, all the three voices from heaven, by which the Father bare witness to the Son, were pronounced while he was praying, or soon after, Lu. 9:35 ; Joh. 12:28 . The Holy Ghost descended in a bodily shape like a dove upon him, and there came a voice from heaven, from God the Father, from the excellent glory. Thus was a proof of the Holy Trinity, of the Three Persons in the Godhead, given at the baptism of Christ.

Verses 23-38 Matthew's list of the forefathers of Jesus showed that Christ was the son of Abraham, in whom all the families of the earth are blessed, and heir to the throne of David; but Luke shows that Jesus was the Seed of the woman that should break the serpent's head, and traces the line up to Adam, beginning with Eli, or Heli, the father, not of Joseph, but of Mary. The seeming differences between the two evangelists in these lists of names have been removed by learned men. But our salvation does not depend upon our being able to solve these difficulties, nor is the Divine authority of the Gospels at all weakened by them. The list of names ends thus, "Who was the son of Adam, the son of God;" that is, the offspring of God by creation. Christ was both the son of Adam and the Son of God, that he might be a proper Mediator between God and the sons of Adam, and might bring the sons of Adam to be, through him, the sons of God. All flesh, as descended from the first Adam, is as grass, and withers as the flower of the field; but he who partakes of the Holy Spirit of life from the Second Adam, has that eternal happiness, which by the gospel is preached unto us.

Luke 3 Commentary - Commentary Critical and Explanatory on the Whole Bible

CHAPTER 3

Luke 3:1-20 . PREACHING, BAPTISM, AND IMPRISONMENT OF JOHN.

1, 2. Here the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age ( Luke 3:23 ) is determined by it [BENGEL]. No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that he had "accurately traced down all things from the first" ( Luke 1:3 ). Here, evidently, commences his proper narrative.
the fifteenth year of Tiberius--reckoning from the period when he was admitted, three years before Augustus' death, to a share of the empire [WEBSTER and WILKINSON], about the end of the year of Rome 779, or about four years before the usual reckoning.
Pilate . . . governor of Judea--His proper title was Procurator, but with more than the usual powers of that office. After holding it about ten years he was ordered to Rome, to answer to charges brought against him, but ere he arrived Tiberius died (A.D. 35), and soon after Pilate committed suicide.
Philip--a different and very superior Philip to the one whose wife Herodias went to live with Herod Antipas. (See Mark 6:17 ).
Iturea--to the northeast of Palestine; so called from Ishmael's son Itur or Jetur ( 1 Chronicles 1:31 ), and anciently belonging to the half tribe of Manasseh.
Trachonitis--farther to the northeast, between Iturea and Damascus; a rocky district, infested by robbers, and committed by Augustus to Herod the Great to keep in order.
Abilene--still more to the northeast, so called from Abila, eighteen miles from Damascus [ROBINSON].

2. Annas and Caiaphas . . . high priests--the former, though deposed, retained much of his influence, and, probably, as sagan or deputy, exercised much of the power of the high priesthood along with Caiaphas ( John 18:13 , Acts 4:6 ). Both Zadok and Abiathar acted as high priests in David's time ( 2 Samuel 15:35 ), and it seems to have become the fixed practice to have two ( 2 Kings 25:18 ).
word of God came unto John--Such formulas, of course, are never used when speaking of Jesus, because the divine nature manifested itself in Him not at certain isolated moments of His life. He was the one everlasting manifestation of the Godhead--THE WORD [OLSHAUSEN].

5. Every valley, &c.--levelling and smoothing, obvious figures, the sense of which is in the first words of the proclamation, "Prepare ye the way of the Lord."

6. all flesh, &c.--(quoted literally from the Septuagint of Isaiah 40:5 ). The idea is that every obstruction shall be so removed as to reveal to the whole world the Salvation of God in Him whose name is the "Saviour" (compare Psalms 98:3 , Isaiah 11:10 , 49:6 , 52:10 , Luke 2:31 Luke 2:32 , Acts 13:47 ).

10-14. What shall we do then?--to show the sincerity of our repentance.

11. two coats--directed against the reigning avarice.

12. publicans, &c.

13. Exact no more, &c.--directed against that extortion which made

14. soldiers . . . Do violence to none--The word signifies to "shake thoroughly," and so to "intimidate," probably in order to extort money
accuse . . . falsely--acting as informers vexatiously, on frivolous or false grounds.
content with your wages--"rations." We may take this as a warning against mutiny, which the officers attempted to suppress by largesses and donations [WEBSTER and WILKINSON]. And thus the "fruits" which would evidence their repentance were just resistance to the reigning sins, particularly of the class to which the penitent belonged, and the manifestation of an opposite spirit.

15-17. whether he were the Christ--showing both how successful he had been in awakening the expectation of Messiah's immediate appearing, and the high estimation, and even reverence, which his own character

16. John answered--either to the deputation from Jerusalem (see John 1:19 , &c.), or on some other occasion, simply to remove impressions derogatory to his blessed Master which he knew to be taking
saying unto them all--in solemn protestation. So far from entertaining such a thought as laying claim to the honors of Messiahship, the meanest services I can render to that "Mightier than I that is coming after me," are too high an honor for me. Beautiful spirit, distinguishing this servant of Christ throughout!
one mightier than I--"the Mighter than I."

18. many other things, &c.--such as we read in John 1:29 John 1:33 John 1:34 , 3:27-36 .
and for all the evils which Herod had done--important fact here only mentioned, showing how thoroughgoing was the fidelity of the Baptist to his royal hearer, and how strong must have been the workings of conscience in that slave of passion when, notwithstanding such plainness, he "did many things and heard John gladly" ( mark 6:20 mark 6:26 ).

20. Added yet,

Luke 3:21, 22 Luke 22 . BAPTISM OF AND DESCENT OF THE SPIRIT UPON JESUS.

21. when all the people were baptized--that He might not seem to be merely one of the crowd. Thus, as He rode into Jerusalem upon an ass, "whereon yet never man sat" ( Luke 19:30 ), and lay in a sepulchre "wherein was never man yet laid" ( John 19:41 ), so in His baptism He would be "separate from sinners."

Luke 3:23-38 . GENEALOGY OF JESUS.

23. he began to be about thirty--that is, "was about entering on His thirtieth year." So our translators have taken the word (and so CALVIN, BEZA, BLOOMFIELD, WEBSTER and WILKINSON, &c.): but "was about thirty years of age when He began [His ministry]," makes better Greek, and is probably the true sense [BENGEL, OLSHAUSEN, DE WETTE, MEYER, ALFORD, &c.]. At this age the priests entered on their office ( Numbers 4:3 ).
being, as was supposed, the son of Joseph, &c.--Have we in this genealogy, as well as in Matthew's, the line of Joseph? or is this the line of Mary?--a point on which there has been great difference of opinion and much acute discussion. Those who take the former opinion contend that it is the natural sense of this verse, and that no other would have been thought of but for its supposed improbability and the uncertainty which it seems to throw over our Lord's real descent. But it is liable to another difficulty; namely, that in this case Matthew makes Jacob, while Luke makes "Heli," to be Joseph's father; and though the same man had often more than one name, we ought not to resort to that supposition, in such a case as this, without necessity. And then, though the descent of Mary from David would be liable to no real doubt, even though we had no table of her line preserved to us (see, for example, Luke 1:2-32 , and incredible--that two genealogies of our Lord should be preserved to us, neither of which gives his real descent. Those who take the latter opinion, that we have here the line of Mary, as in Matthew that of Joseph--here His real, there His reputed line--explain the statement about Joseph, that he was "the son of Hell," to mean that he was his son-in-law, as the husband of his daughter Mary (as in Ruth 1:11 Ruth 1:12 ), and believe that Joseph's name is only introduced instead of Mary's, in conformity with the Jewish custom in such tables. Perhaps this view is attended with fewest difficulties, as it certainly is the best supported. However we decide, it is a satisfaction to know that not a doubt was thrown out by the bitterest of the early enemies of Christianity as to our Lord's real descent from David. On comparing the two genealogies, it will be found that Matthew, writing more immediately for Jews, deemed it enough to show that the Saviour was sprung from Abraham and David; whereas Luke, writing more immediately for Gentiles, traces the descent back to Adam, the parent stock of the whole human family, thus showing Him to be the promised "Seed of the woman." "The possibility of constructing such a table, comprising a period of thousands of years, in an uninterrupted line from father to son, of a family that dwelt for a long time in the utmost retirement, would be inexplicable, had not the members of this line been endowed with a thread by which they could extricate themselves from the many families into which every tribe and branch was again subdivided, and thus hold fast and know the member that was destined to continue the lineage. This thread was the hope that Messiah would be born of the race of Abraham and David. The ardent desire to behold Him and be partakers of His mercy and glory suffered not the attention to be exhausted through a period embracing thousands of years. Thus the member destined to continue the lineage, whenever doubtful, became easily distinguishable, awakening the hope of a final fulfilment, and keeping it alive until it was consummated" [OLSHAUSEN].

24-30. son of Matthat, Luke 3:27 , Salathiel is called the son, while in Matthew 1:12 , he is called the father of Zerubbabel. But they are probably different persons.

38. son of God--Compare Acts 17:28 .