Lukas 1:13

1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, ¹  and your wife Elizabeth will bear you a son; you ²  will name him John. ³ 

Lukas 1:36

1:36 “And look, ⁴  your relative ⁵  Elizabeth has also become pregnant with ⁶  a son in her old age – although she was called barren, she is now in her sixth month! ⁷ 

Lukas 1:38

1:38 So ⁸  Mary said, “Yes, ⁹  I am a servant ¹⁰  of the Lord; let this happen to me ¹¹  according to your word.” ¹²  Then ¹³  the angel departed from her.

Lukas 2:44

2:44 but (because they assumed that he was in their group of travelers) ¹⁴  they went a day’s journey. Then ¹⁵  they began to look for him among their relatives and acquaintances. ¹⁶ 

Lukas 2:48-49

2:48 When ¹⁷  his parents ¹⁸  saw him, they were overwhelmed. His ¹⁹  mother said to him, “Child, ²⁰  why have you treated ²¹  us like this? Look, your father and I have been looking for you anxiously.” ²²  2:49 But ²³  he replied, ²⁴  “Why were you looking for me? ²⁵  Didn’t you know that I must be in my Father’s house?” ²⁶ 

Lukas 3:17

3:17 His winnowing fork ²⁷  is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, ²⁸  but the chaff he will burn up with inextinguishable fire.” ²⁹ 

Lukas 5:24

5:24 But so that you may know ³⁰  that the Son of Man ³¹  has authority on earth to forgive sins” – he said to the paralyzed man ³²  – “I tell you, stand up, take your stretcher ³³  and go home.” ³⁴ 

Lukas 5:39

5:39 ³⁵  No ³⁶  one after drinking old wine wants the new, for he says, ‘The old is good enough.’” ³⁷ 

Lukas 6:10

6:10 After ³⁸  looking around ³⁹  at them all, he said to the man, ⁴⁰  “Stretch out your hand.” The man ⁴¹  did so, and his hand was restored. ⁴² 

Lukas 6:23

6:23 Rejoice in that day, and jump for joy, because ⁴³  your reward is great in heaven. For their ancestors ⁴⁴  did the same things to the prophets. ⁴⁵ 

Lukas 7:3

7:3 When the centurion ⁴⁶  heard ⁴⁷  about Jesus, he sent some Jewish elders ⁴⁸  to him, asking him to come ⁴⁹  and heal his slave.

Lukas 8:39

8:39 “Return to your home, ⁵⁰  and declare ⁵¹  what God has done for you.” ⁵²  So ⁵³  he went away, proclaiming throughout the whole town ⁵⁴  what Jesus ⁵⁵  had done for him.

Lukas 10:11

10:11 ‘Even the dust of your town ⁵⁶  that clings to our feet we wipe off ⁵⁷  against you. ⁵⁸  Nevertheless know this: The kingdom of God has come.’ ⁵⁹ 

Lukas 11:19

11:19 Now if I cast out demons by Beelzebul, by whom do your sons ⁶⁰  cast them ⁶¹  out? Therefore they will be your judges.

Lukas 11:39

11:39 But the Lord said to him, “Now you Pharisees clean ⁶²  the outside of the cup and the plate, but inside you are full of greed and wickedness. ⁶³ 

Lukas 12:1

Fear God, Not People

12:1 Meanwhile, ⁶⁴  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ⁶⁵  began to speak first to his disciples, “Be on your guard against ⁶⁶  the yeast of the Pharisees, ⁶⁷  which is hypocrisy. ⁶⁸ 

Lukas 12:19

12:19 And I will say to myself, ⁶⁹  “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’

Lukas 12:38

12:38 Even if he comes in the second or third watch of the night ⁷⁰  and finds them alert, ⁷¹  blessed are those slaves! ⁷² 

Lukas 12:46-47

12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, ⁷³  and assign him a place with the unfaithful. ⁷⁴  12:47 That ⁷⁵  servant who knew his master’s will but did not get ready or do what his master asked ⁷⁶  will receive a severe beating.

Lukas 13:30

13:30 But ⁷⁷  indeed, ⁷⁸  some are last ⁷⁹  who will be first, and some are first who will be last.”

Lukas 14:31

14:31 Or what king, going out to confront another king in battle, will not sit down ⁸⁰  first and determine whether he is able with ten thousand to oppose ⁸¹  the one coming against him with twenty thousand?

Lukas 15:27

15:27 The slave replied, ⁸²  ‘Your brother has returned, and your father has killed the fattened calf ⁸³  because he got his son ⁸⁴  back safe and sound.’

Lukas 15:30

15:30 But when this son of yours ⁸⁵  came back, who has devoured ⁸⁶  your assets with prostitutes, ⁸⁷  you killed the fattened calf ⁸⁸  for him!’

Lukas 16:4-5

16:4 I know ⁸⁹  what to do so that when I am put out of management, people will welcome me into their homes.’ ⁹⁰  16:5 So ⁹¹  he contacted ⁹²  his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’

Lukas 16:7

16:7 Then he said to another, ‘And how much do you owe?’ The second man ⁹³  replied, ‘A hundred measures ⁹⁴  of wheat.’ The manager ⁹⁵  said to him, ‘Take your bill, and write eighty.’ ⁹⁶ 

Lukas 16:16

16:16 “The law and the prophets were in force ⁹⁷  until John; ⁹⁸  since then, ⁹⁹  the good news of the kingdom of God ¹⁰⁰  has been proclaimed, and everyone is urged to enter it. ¹⁰¹ 

Lukas 20:13

20:13 Then ¹⁰²  the owner of the vineyard said, ‘What should I do? I will send my one dear son; ¹⁰³  perhaps they will respect him.’

Lukas 21:4

21:4 For they all offered their gifts out of their wealth. ¹⁰⁴  But she, out of her poverty, put in everything she had to live on.” ¹⁰⁵ 

Lukas 21:34

Be Ready!

21:34 “But be on your guard ¹⁰⁶  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ¹⁰⁷ 

Lukas 22:32

22:32 but I have prayed for you, Simon, ¹⁰⁸  that your faith may not fail. ¹⁰⁹  When ¹¹⁰  you have turned back, ¹¹¹  strengthen ¹¹²  your brothers.”

[1:13]  ¹ tn The passive means that the prayer was heard by God.

[1:13]  sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.

[1:13]  ² tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.

[1:13]  ³ tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.

[1:13]  sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).

[1:36]  ⁴ tn Grk “behold.”

[1:36]  ⁵ tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

[1:36]  ⁶ tn Or “has conceived.”

[1:36]  ⁷ tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.

[1:38]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.

[1:38]  ⁹ tn Grk “behold.”

[1:38]  ¹⁰ tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.

[1:38]  ¹¹ tn Grk “let this be to me.”

[1:38]  ¹² sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.

[1:38]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:44]  ¹⁴ sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.

[2:44]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:44]  ¹⁶ tn Or “and friends.” See L&N 28.30 and 34.17.

[2:48]  ¹⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ¹⁸ tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.

[2:48]  ¹⁹ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ²⁰ tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).

[2:48]  ²¹ tn Or “Child, why did you do this to us?”

[2:48]  ²² tn Or “your father and I have been terribly worried looking for you.”

[2:49]  ²³ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:49]  ²⁴ tn Grk “he said to them.”

[2:49]  ²⁵ tn Grk “Why is it that you were looking for me?”

[2:49]  ²⁶ tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.

[3:17]  ²⁷ 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]  ²⁸ tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).

[3:17]  ²⁹ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

[5:24]  ³⁰ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[5:24]  ³¹ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[5:24]  ³² tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

[5:24]  sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[5:24]  ³³ tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

[5:24]  ³⁴ tn Grk “to your house.”

[5:39]  ³⁵ tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these mss looks like assimilation to the other synoptic accounts.

[5:39]  ³⁶ tc ‡ Although most mss begin the verse with καί (kai, “and”), beginning the sentence without a conjunction is both a harder reading and is found in early and important witnesses (Ì^4,75vid א² B 579 700 892 1241). NA²⁷ puts the word in brackets indicating doubts as to its authenticity.

[5:39]  ³⁷ tc Most mss, especially the later ones (A C Θ Ψ Ë^1,13 33 Ï lat), read χρηστότερος (crhstotero", “better”), a smoother reading. The reading of the text (found in Ì⁴ א B L W 1241 pc) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the “old wine” is already found quite acceptable.

[5:39]  tn Grk “good.”

[5:39]  sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).

[6:10]  ³⁸ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ³⁹ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).

[6:10]  ⁴⁰ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ⁴¹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ⁴² sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[6:23]  ⁴³ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  ⁴⁴ tn Or “forefathers”; Grk “fathers.”

[6:23]  ⁴⁵ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[7:3]  ⁴⁶ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ⁴⁷ tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ⁴⁸ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

[7:3]  ⁴⁹ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[8:39]  ⁵⁰ tn Grk “your house.”

[8:39]  ⁵¹ tn Or “describe.”

[8:39]  ⁵² sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[8:39]  ⁵³ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ⁵⁴ tn Or “city.”

[8:39]  ⁵⁵ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[10:11]  ⁵⁶ tn Or “city.”

[10:11]  ⁵⁷ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ⁵⁸ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ⁵⁹ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[11:19]  ⁶⁰ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[11:19]  ⁶¹ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:39]  ⁶² sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.

[11:39]  ⁶³ tn Or “and evil.”

[12:1]  ⁶⁴ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ⁶⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ⁶⁶ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ⁶⁷ sn See the note on Pharisees in 5:17.

[12:1]  ⁶⁸ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[12:19]  ⁶⁹ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[12:38]  ⁷⁰ sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.

[12:38]  ⁷¹ tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.

[12:38]  ⁷² tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

[12:46]  ⁷³ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:46]  ⁷⁴ tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

[12:47]  ⁷⁵ tn Here δέ (de) has not been translated.

[12:47]  ⁷⁶ tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.

[13:30]  ⁷⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:30]  ⁷⁸ tn Grk “behold.”

[13:30]  ⁷⁹ sn Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23), but “Will it be you?”

[14:31]  ⁸⁰ tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[14:31]  ⁸¹ tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

[15:27]  ⁸² tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.

[15:27]  ⁸³ tn See note on the phrase “fattened calf” in v. 23.

[15:27]  ⁸⁴ tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.

[15:30]  ⁸⁵ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ⁸⁶ sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.

[15:30]  ⁸⁷ sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.

[15:30]  ⁸⁸ sn See note on the phrase “fattened calf” in v. 23.

[16:4]  ⁸⁹ tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.

[16:4]  ⁹⁰ sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).

[16:5]  ⁹¹ tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.

[16:5]  ⁹² tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[16:7]  ⁹³ tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:7]  ⁹⁴ sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.

[16:7]  ⁹⁵ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.

[16:7]  ⁹⁶ sn The percentage of reduction may not be as great because of the change in material.

[16:16]  ⁹⁷ tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

[16:16]  ⁹⁸ sn John refers to John the Baptist.

[16:16]  ⁹⁹ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ¹⁰⁰ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[16:16]  ¹⁰¹ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

[20:13]  ¹⁰² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:13]  ¹⁰³ tn Grk “my beloved son.” See comment at Luke 3:22.

[20:13]  sn The owner’s decision to send his one dear son represents God sending Jesus.

[21:4]  ¹⁰⁴ tn Grk “out of what abounded to them.”

[21:4]  ¹⁰⁵ tn Or “put in her entire livelihood.”

[21:34]  ¹⁰⁶ tn Grk “watch out for yourselves.”

[21:34]  sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

[21:34]  ¹⁰⁷ sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

[22:32]  ¹⁰⁸ sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.

[22:32]  ¹⁰⁹ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

[22:32]  ¹¹⁰ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:32]  ¹¹¹ tn Or “turned around.”

[22:32]  ¹¹² sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.