Lukas 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ¹  for I am a sinful man!” ² 

Lukas 5:30

5:30 But ³  the Pharisees ⁴  and their experts in the law ⁵  complained ⁶  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ⁷ 

Lukas 6:32-33

6:32 “If ⁸  you love those who love you, what credit is that to you? For even sinners ⁹  love those who love them. ¹⁰  6:33 And ¹¹  if you do good to those who do good to you, what credit is that to you? Even ¹²  sinners ¹³  do the same.

Lukas 7:34

7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, ¹⁴  a glutton and a drunk, a friend of tax collectors and sinners!’ ¹⁵ 

Lukas 7:37

7:37 Then ¹⁶  when a woman of that town, who was a sinner, learned that Jesus ¹⁷  was dining ¹⁸  at the Pharisee’s house, she brought an alabaster jar ¹⁹  of perfumed oil. ²⁰ 

Lukas 13:2

13:2 He ²¹  answered them, “Do you think these Galileans were worse sinners ²²  than all the other Galileans, because they suffered these things?

Lukas 24:7

24:7 that ²³  the Son of Man must be delivered ²⁴  into the hands of sinful men, ²⁵  and be crucified, ²⁶  and on the third day rise again.” ²⁷ 

[5:8]  ¹ sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

[5:8]  ² sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

[5:30]  ³ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ⁴ sn See the note on Pharisees in 5:17.

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

[5:30]  ⁶ tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  ⁷ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[6:32]  ⁸ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.

[6:32]  ⁹ sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.

[6:32]  ¹⁰ sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.

[6:33]  ¹¹ tc ‡ Three key mss (Ì⁷⁵ א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[6:33]  ¹² tc Most mss (A D L Θ Ξ Ψ Ë¹³ 33 Ï lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few important mss (א B W 700 892* 1241 pc) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.

[6:33]  ¹³ sn See the note on the word sinners in v. 32.

[7:34]  ¹⁴ tn Grk “Behold a man.”

[7:34]  ¹⁵ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[7:37]  ¹⁶ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).

[7:37]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ¹⁸ tn Grk “was reclining at table.”

[7:37]  ¹⁹ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[7:37]  ²⁰ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

[7:37]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[13:2]  ²¹ tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:2]  ²² sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

[24:7]  ²³ tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”

[24:7]  ²⁴ tn See Luke 9:22, 44; 13:33.

[24:7]  ²⁵ tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.

[24:7]  ²⁶ sn See the note on crucify in 23:21.

[24:7]  ²⁷ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.