5:12 While 27 Jesus 28 was in one of the towns, 29 a man came 30 to him who was covered with 31 leprosy. 32 When 33 he saw Jesus, he bowed down with his face to the ground 34 and begged him, 35 “Lord, if 36 you are willing, you can make me clean.” 5:13 So 37 he stretched out his hand and touched 38 him, saying, “I am willing. Be clean!” And immediately the leprosy left him. 5:14 Then 39 he ordered the man 40 to tell no one, 41 but commanded him, 42 “Go 43 and show yourself to a priest, and bring the offering 44 for your cleansing, as Moses commanded, 45 as a testimony to them.” 46 5:15 But the news about him spread even more, 47 and large crowds were gathering together to hear him 48 and to be healed of their illnesses. 5:16 Yet Jesus himself 49 frequently withdrew 50 to the wilderness 51 and prayed.
5:17 Now on 52 one of those days, while he was teaching, there were Pharisees 53 and teachers of the law 54 sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), 55 and the power of the Lord was with him 56 to heal. 5:18 Just then 57 some men showed up, carrying a paralyzed man 58 on a stretcher. 59 They 60 were trying to bring him in and place him before Jesus. 61 5:19 But 62 since they found 63 no way to carry him in because of the crowd, they went up on the roof 64 and let him down on the stretcher 65 through the roof tiles 66 right 67 in front of Jesus. 68 5:20 When 69 Jesus 70 saw their 71 faith he said, “Friend, 72 your sins are forgiven.” 73 5:21 Then 74 the experts in the law 75 and the Pharisees began to think 76 to themselves, 77 “Who is this man 78 who is uttering blasphemies? 79 Who can forgive sins but God alone?” 5:22 When Jesus perceived 80 their hostile thoughts, 81 he said to them, 82 “Why are you raising objections 83 within yourselves? 5:23 Which is easier, 84 to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know 85 that the Son of Man 86 has authority on earth to forgive sins” – he said to the paralyzed man 87 – “I tell you, stand up, take your stretcher 88 and go home.” 89 5:25 Immediately 90 he stood up before them, picked 91 up the stretcher 92 he had been lying on, and went home, glorifying 93 God. 5:26 Then 94 astonishment 95 seized them all, and they glorified 96 God. They were filled with awe, 97 saying, “We have seen incredible 98 things 99 today.” 100
5:27 After 101 this, Jesus 102 went out and saw a tax collector 103 named Levi 104 sitting at the tax booth. 105 “Follow me,” 106 he said to him. 5:28 And he got up and followed him, leaving everything 107 behind. 108
5:29 Then 109 Levi gave a great banquet 110 in his house for Jesus, 111 and there was a large crowd of tax collectors and others sitting 112 at the table with them. 5:30 But 113 the Pharisees 114 and their experts in the law 115 complained 116 to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” 117 5:31 Jesus 118 answered them, “Those who are well don’t need a physician, but those who are sick do. 119 5:32 I have not come 120 to call the righteous, but sinners to repentance.” 121
5:33 Then 122 they said to him, “John’s 123 disciples frequently fast 124 and pray, 125 and so do the disciples of the Pharisees, 126 but yours continue to eat and drink.” 127 5:34 So 128 Jesus said to them, “You cannot make the wedding guests 129 fast while the bridegroom 130 is with them, can you? 131 5:35 But those days are coming, and when the bridegroom is taken from them, 132 at that time 133 they will fast.” 5:36 He also told them a parable: 134 “No one tears a patch from a new garment and sews 135 it on an old garment. If he does, he will have torn 136 the new, and the piece from the new will not match the old. 137 5:37 And no one pours new wine into old wineskins. 138 If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed. 5:38 Instead new wine must be poured into new wineskins. 139 5:39 140 No 141 one after drinking old wine wants the new, for he says, ‘The old is good enough.’” 142
1 tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.
2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
3 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
4 tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
5 tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.
6 tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.
7 tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”
8 tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).
9 tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.
10 tn Or “let down.”
11 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
12 tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).
13 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
14 tn That is, “they signaled by making gestures” (L&N 33.485).
15 tn This infinitive conveys the idea that the boats were at the point of sinking.
16 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.
17 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.
18 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.
19 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
20 sn In the Greek text, this term is in an emphatic position.
21 tn Or “business associates.”
22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
23 sn From now on is a common Lukan expression, see Luke 1:48.
24 tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”
25 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.
26 sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
27 tn Grk “And it happened that while.” 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.
28 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
29 tn Or “cities.”
30 tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
31 tn Grk “full of leprosy” (an idiom for a severe condition).
32 sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
33 tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idwn) has been taken temporally.
34 tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.
35 tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
36 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
37 tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.
38 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
40 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
41 sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.
42 tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.
43 tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.
44 tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
45 sn On the phrase as Moses commanded see Lev 14:1-32.
46 tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.
47 sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).
48 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
49 tn Here αὐτός (autos) has been translated reflexively.
50 tn Grk “was withdrawing” (ἦν ὑποχωρῶν, hn jJupocwrwn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.
51 tn Or “desert.”
52 tn Grk “And it happened that on.” 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.
53 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
54 tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.
55 sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.
56 tc Most
57 tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.
58 tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.
59 tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
60 tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
61 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
62 tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.
63 tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.
64 sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.
65 tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).
66 tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.
67 tn Grk “in the midst.”
68 sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?
69 tn Here καί (kai) has not been translated because of differences between Greek and English style.
70 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
71 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
72 tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).
73 tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.
74 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
75 tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.
76 tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.
77 tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
78 tn Grk “this one” (οὗτος, Joutos).
79 sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
80 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.
81 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.
82 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.
83 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.”
84 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
85 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).
86 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.
87 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.
88 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).
89 tn Grk “to your house.”
90 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
91 tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.
92 tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.
93 sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.
94 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
95 tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”
96 tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.
97 tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.
98 tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).
99 tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.
100 sn See the note on today in 2:11.
101 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
102 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
103 sn See the note on tax collectors in 3:12.
104 sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.
105 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
106 sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.
107 sn On the phrase leaving everything see Luke 5:10-11; 14:33.
108 tn The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.
109 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
110 sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.
111 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
112 tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.
113 tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.
114 sn See the note on Pharisees in 5:17.
115 tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.
116 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.
117 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.
118 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
119 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.
120 sn I have not come is another commission statement by Jesus; see 4:43-44.
121 sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.
122 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
123 tc Most
124 sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.
125 tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.
126 sn See the note on Pharisees in 5:17.
127 tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).
128 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.
129 tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).
130 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).
131 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).
132 sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.
133 tn Grk “then in those days.”
134 sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.
135 tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.
136 tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.
137 sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.
138 sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
139 tc Most
140 tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these
141 tc ‡ Although most
142 tc Most