Lukas 5:2

5:2 He ¹  saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets.

Lukas 5:4-6

5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower ²  your nets for a catch.” 5:5 Simon ³  answered, ⁴  “Master, ⁵  we worked hard all night and caught nothing! But at your word ⁶  I will lower ⁷  the nets.” 5:6 When ⁸  they had done this, they caught so many fish that their nets started to tear. ⁹ 

Lukas 5:9-10

5:9 For ¹⁰  Peter ¹¹  and all who were with him were astonished ¹²  at the catch of fish that they had taken, 5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ¹³  Then ¹⁴  Jesus said to Simon, “Do not be afraid; from now on ¹⁵  you will be catching people.” ¹⁶ 

Lukas 8:29

8:29 For Jesus ¹⁷  had started commanding ¹⁸  the evil ¹⁹  spirit to come out of the man. (For it had seized him many times, so ²⁰  he would be bound with chains and shackles ²¹  and kept under guard. But ²²  he would break the restraints and be driven by the demon into deserted ²³  places.) ²⁴ 

Lukas 9:39

9:39 A ²⁵  spirit seizes him, and he suddenly screams; ²⁶  it throws him into convulsions ²⁷  and causes him to foam at the mouth. It hardly ever leaves him alone, torturing ²⁸  him severely.

Lukas 20:19-20

20:19 Then ²⁹  the experts in the law ³⁰  and the chief priests wanted to arrest ³¹  him that very hour, because they realized he had told this parable against them. But ³²  they were afraid of the people.

Paying Taxes to Caesar

20:20 Then ³³  they watched him carefully and sent spies who pretended to be sincere. ³⁴  They wanted to take advantage of what he might say ³⁵  so that they could deliver him up to the authority and jurisdiction ³⁶  of the governor.

Lukas 20:26

20:26 Thus ³⁷  they were unable in the presence of the people to trap ³⁸  him with his own words. ³⁹  And stunned ⁴⁰  by his answer, they fell silent.

Lukas 21:12

21:12 But before all this, ⁴¹  they will seize ⁴²  you and persecute you, handing you over to the synagogues ⁴³  and prisons. You ⁴⁴  will be brought before kings and governors because of my name.

Lukas 22:52

22:52 Then ⁴⁵  Jesus said to the chief priests, the officers of the temple guard, ⁴⁶  and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? ⁴⁷ 

Lukas 22:54

Jesus’ Condemnation and Peter’s Denials

22:54 Then ⁴⁸  they arrested ⁴⁹  Jesus, ⁵⁰  led him away, and brought him into the high priest’s house. ⁵¹  But Peter was following at a distance.

Lukas 23:26

The Crucifixion

23:26 As ⁵²  they led him away, they seized Simon of Cyrene, ⁵³  who was coming in from the country. ⁵⁴  They placed the cross on his back and made him carry it behind Jesus. ⁵⁵ 

[5:2]  ¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:4]  ² tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

[5:5]  ³ tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:5]  ⁴ tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  ⁵ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  ⁶ tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  ⁷ tn Or “let down.”

[5:6]  ⁸ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:6]  ⁹ tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).

[5:9]  ¹⁰ sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.

[5:9]  ¹¹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[5:9]  ¹² sn In the Greek text, this term is in an emphatic position.

[5:10]  ¹³ tn Or “business associates.”

[5:10]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ¹⁵ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ¹⁶ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[5:10]  sn The kind of fishing envisioned was net – not line – fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.

[8:29]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ¹⁸ tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì⁷⁵ B Θ Ξ Ψ Ë¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.

[8:29]  ¹⁹ tn Grk “unclean.”

[8:29]  ²⁰ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

[8:29]  ²¹ tn Or “fetters”; these were chains for the feet.

[8:29]  ²² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ²³ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ²⁴ sn This is a parenthetical, explanatory comment by the author.

[9:39]  ²⁵ tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:39]  ²⁶ tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.

[9:39]  ²⁷ sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.

[9:39]  ²⁸ tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.

[20:19]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ³⁰ tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

[20:19]  ³¹ tn Grk “tried to lay hands on him.”

[20:19]  ³² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:20]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:20]  ³⁴ tn Grk “righteous,” but in this context the point is their false sincerity.

[20:20]  ³⁵ tn Grk “so that they might catch him in some word.”

[20:20]  ³⁶ tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).

[20:26]  ³⁷ tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.

[20:26]  ³⁸ tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.

[20:26]  ³⁹ tn Grk “to trap him in a saying.”

[20:26]  ⁴⁰ tn Or “amazed.”

[21:12]  ⁴¹ sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.

[21:12]  ⁴² tn Grk “will lay their hands on you.”

[21:12]  ⁴³ sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.

[21:12]  ⁴⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[22:52]  ⁴⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:52]  ⁴⁶ tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.

[22:52]  ⁴⁷ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).

[22:54]  ⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:54]  ⁴⁹ tn Or “seized” (L&N 37.109).

[22:54]  ⁵⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:54]  ⁵¹ sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.

[23:26]  ⁵² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:26]  ⁵³ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[23:26]  ⁵⁴ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[23:26]  ⁵⁵ tn Grk “they placed the cross on him to carry behind Jesus.”