Lukas 5:4

5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower ¹  your nets for a catch.”

Lukas 5:22

5:22 When Jesus perceived ²  their hostile thoughts, ³  he said to them, ⁴  “Why are you raising objections ⁵  within yourselves?

Lukas 9:5

9:5 Wherever ⁶  they do not receive you, ⁷  as you leave that town, ⁸  shake the dust off ⁹  your feet as a testimony against them.”

Lukas 9:44

9:44 “Take these words to heart, ¹⁰  for the Son of Man is going to be betrayed into the hands of men.” ¹¹ 

Lukas 10:6

10:6 And if a peace-loving person ¹²  is there, your peace will remain on him, but if not, it will return to you. ¹³ 

Lukas 10:16

10:16 “The one who listens ¹⁴  to you listens to me, ¹⁵  and the one who rejects you rejects me, and the one who rejects me rejects ¹⁶  the one who sent me.” ¹⁷ 

Lukas 10:20

10:20 Nevertheless, do not rejoice that ¹⁸  the spirits submit to you, but rejoice ¹⁹  that your names stand written ²⁰  in heaven.”

Lukas 11:5

11:5 Then ²¹  he said to them, “Suppose one of you ²²  has a friend, and you go to him ²³  at midnight and say to him, ‘Friend, lend me three loaves of bread, ²⁴ 

Lukas 11:48

11:48 So you testify that you approve of ²⁵  the deeds of your ancestors, ²⁶  because they killed the prophets ²⁷  and you build their ²⁸  tombs! ²⁹ 

Lukas 14:5

14:5 Then ³⁰  he said to them, “Which of you, if you have a son ³¹  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”

Lukas 14:28

14:28 For which of you, wanting to build a tower, doesn’t sit down ³²  first and compute the cost ³³  to see if he has enough money to complete it?

Lukas 14:33

14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. ³⁴ 

Lukas 17:7

17:7 “Would any one of you say ³⁵  to your slave ³⁶  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ³⁷ 

Lukas 21:34

Be Ready!

21:34 “But be on your guard ³⁸  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. ³⁹ 

Lukas 22:20

22:20 And in the same way he took ⁴⁰  the cup after they had eaten, ⁴¹  saying, “This cup that is poured out for you is the new covenant ⁴²  in my blood.

Lukas 22:27

22:27 For who is greater, the one who is seated at the table, ⁴³  or the one who serves? Is it not ⁴⁴  the one who is seated at the table? But I am among you as one ⁴⁵  who serves.

Lukas 23:28

23:28 But Jesus turned to them and said, “Daughters of Jerusalem, ⁴⁶  do not weep for me, but weep for yourselves ⁴⁷  and for your children.

[5:4]  ¹ tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

[5:22]  ² sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

[5:22]  ³ tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

[5:22]  ⁴ tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.

[5:22]  ⁵ tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

[9:5]  ⁶ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ⁷ tn Grk “all those who do not receive you.”

[9:5]  ⁸ tn Or “city.”

[9:5]  ⁹ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[9:44]  ¹⁰ tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.

[9:44]  ¹¹ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[10:6]  ¹² tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ¹³ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[10:16]  ¹⁴ tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

[10:16]  ¹⁵ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ¹⁶ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ¹⁷ sn The one who sent me refers to God.

[10:20]  ¹⁸ tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”

[10:20]  ¹⁹ tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

[10:20]  ²⁰ tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.

[11:5]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ²² tn Grk “Who among you will have a friend and go to him.”

[11:5]  ²³ tn Grk “he will go to him.”

[11:5]  ²⁴ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[11:48]  ²⁵ tn Grk “you are witnesses and approve of.”

[11:48]  ²⁶ tn Or “forefathers”; Grk “fathers.”

[11:48]  ²⁷ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ²⁸ tn “Their,” i.e., the prophets.

[11:48]  ²⁹ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

[14:5]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ³¹ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

[14:28]  ³² tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

[14:28]  ³³ tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.

[14:33]  ³⁴ tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.

[14:33]  sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.

[17:7]  ³⁵ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ³⁶ tn See the note on the word “slave” in 7:2.

[17:7]  ³⁷ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. See BDAG 70 s.v. ἀναπίπτω 1.

[21:34]  ³⁸ 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]  ³⁹ 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.

[22:20]  ⁴⁰ tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

[22:20]  ⁴¹ tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”

[22:20]  ⁴² sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[22:27]  ⁴³ tn Grk “who reclines at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[22:27]  ⁴⁴ tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

[22:27]  ⁴⁵ sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.

[23:28]  ⁴⁶ sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.

[23:28]  map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:28]  ⁴⁷ sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.