Discovery BoxLuke 5:10 
Context5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. 1 Then 2 Jesus said to Simon, “Do not be afraid; from now on 3 you will be catching people.” 4
Luke 6:35
Context6:35 But love your enemies, and do good, and lend, expecting nothing back. 5 Then 6 your reward will be great, and you will be sons 7 of the Most High, 8 because he is kind to ungrateful and evil people. 9
Luke 8:35
Context8:35 So 10 the people went out to see what had happened, and they came to Jesus. They 11 found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid.
Luke 8:37
Context8:37 Then 12 all the people of the Gerasenes 13 and the surrounding region 14 asked Jesus 15 to leave them alone, 16 for they were seized with great fear. 17 So 18 he got into the boat and left. 19
Luke 8:47
Context8:47 When 20 the woman saw that she could not escape notice, 21 she came trembling and fell down before him. In 22 the presence of all the people, she explained why 23 she had touched him and how she had been immediately healed.
Luke 9:13
Context9:13 But he said to them, “You 24 give them something to eat.” They 25 replied, 26 “We have no more than five loaves and two fish – unless 27 we go 28 and buy food 29 for all these people.”
Luke 11:32
Context11:32 The people 30 of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them 31 – and now, 32 something greater than Jonah is here!
Luke 11:46
Context11:46 But Jesus 33 replied, 34 “Woe to you experts in religious law as well! 35 You load people 36 down with burdens difficult to bear, yet you yourselves refuse to touch 37 the burdens with even one of your fingers!
Luke 12:28
Context12:28 And if 38 this is how God clothes the wild grass, 39 which is here 40 today and tomorrow is tossed into the fire to heat the oven, 41 how much more 42 will he clothe you, you people of little faith!
Luke 12:36
Context12:36 be like people 43 waiting for their master to come back from the wedding celebration, 44 so that when he comes and knocks they can immediately open the door for him.
Luke 15:7
Context15:7 I tell you, in the same way there will be more joy in heaven over one sinner 45 who repents than over ninety-nine righteous people 46 who have no need to repent. 47
Luke 17:27
Context17:27 People 48 were eating, 49 they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then 50 the flood came and destroyed them all. 51
Luke 19:11
Context19:11 While the people were listening to these things, Jesus 52 proceeded to tell a parable, because he was near to Jerusalem, 53 and because they thought 54 that the kingdom of God 55 was going to 56 appear immediately.
Luke 19:47
Context19:47 Jesus 57 was teaching daily in the temple courts. The chief priests and the experts in the law 58 and the prominent leaders among the people were seeking to assassinate 59 him,
Luke 20:1
Context20:1 Now one 60 day, as Jesus 61 was teaching the people in the temple courts 62 and proclaiming 63 the gospel, the chief priests and the experts in the law 64 with the elders came up 65
Luke 20:19
Context20:19 Then 66 the experts in the law 67 and the chief priests wanted to arrest 68 him that very hour, because they realized he had told this parable against them. But 69 they were afraid of the people.
Luke 21:23
Context21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress 70 on the earth and wrath against this people.
Luke 22:66
Context22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. 71 Then 72 they led Jesus 73 away to their council 74
Luke 23:14
Context23:14 and said to them, “You brought me this man as one who was misleading 75 the people. When I examined him before you, I 76 did not find this man guilty 77 of anything you accused him of doing.
Luke 23:35
Context23:35 The people also stood there watching, but the rulers ridiculed 78 him, saying, “He saved others. Let him save 79 himself if 80 he is the Christ 81 of God, his chosen one!”
Luke 24:19
Context24:19 He 82 said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man 83 who, with his powerful deeds and words, proved to be a prophet 84 before God and all the people;
1 tn Or “business associates.”
2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
3 sn From now on is a common Lukan expression, see Luke 1:48.
4 tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”
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.
5 tn Or “in return.”
6 tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
7 sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.
8 sn That is, “sons of God.”
9 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
10 tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.
11 tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
13 tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.
14 tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”
15 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
16 tn Or “to depart from them.”
17 sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.
18 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.
19 tn Grk “returned,” but the effect is that he departed from the Gerasene region.
20 tn Here δέ (de) has not been translated.
21 tn Or “could not remain unnoticed” (see L&N 28.83).
22 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.
23 tn Grk “told for what reason.”
24 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
25 tn Here δέ (de) has not been translated.
26 tn Grk “said.”
27 tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
28 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
29 sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.
30 tn See the note on the word “people” in v. 31.
31 tn Grk “at the preaching of Jonah.”
sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.
32 tn Grk “behold.”
33 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
34 tn Grk “said.”
35 tn Here “as well” is used to translate καί (kai) at the beginning of the statement.
36 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
37 tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).
38 tn This is a first class condition in the Greek text.
39 tn Grk “grass in the field.”
40 tn Grk “which is in the field today.”
41 tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.
sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.
42 sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.
43 tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.
44 sn An ancient wedding celebration could last for days (Tob 11:18).
45 sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.
46 tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”
47 tn Or “who do not need to repent”; Grk “who do not have need of repentance.”
48 tn Grk “They.” The plural in Greek is indefinite, referring to people in general.
49 tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.
50 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
51 sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.
52 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
53 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
54 tn The present active infinitive δοκεῖν (dokein) has been translated as causal.
55 sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.
56 tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).
57 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
58 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
59 tn Grk “to destroy.”
sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.
60 tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
61 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
62 tn Grk “the temple.”
63 tn Or “preaching.”
64 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
65 sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.
66 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
67 tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.
68 tn Grk “tried to lay hands on him.”
69 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
70 sn Great distress means that this is a period of great judgment.
71 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
72 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
73 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
74 sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
75 tn This term also appears in v. 2.
76 tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.
77 tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.
78 tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).
79 sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.
80 tn This is a first class condition in the Greek text.
81 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 2:11.
82 tn Here καί (kai) has not been translated because of differences between Greek and English style.
83 tn This translates the Greek term ἀνήρ (anhr).
84 sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.
