Luke 12:39

12:39 But understand this: If the owner of the house had known at what hour the thief ¹  was coming, he would not have let ²  his house be broken into.

Luke 12:1

Fear God, Not People

12:1 Meanwhile, ³  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ⁴  began to speak first to his disciples, “Be on your guard against ⁵  the yeast of the Pharisees, ⁶  which is hypocrisy. ⁷ 

Luke 5:2-6

5:2 He ⁸  saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 5:3 He got into ⁹  one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then ¹⁰  Jesus ¹¹  sat down ¹²  and taught the crowds from the boat. 5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower ¹³  your nets for a catch.” 5:5 Simon ¹⁴  answered, ¹⁵  “Master, ¹⁶  we worked hard all night and caught nothing! But at your word ¹⁷  I will lower ¹⁸  the nets.” 5:6 When ¹⁹  they had done this, they caught so many fish that their nets started to tear. ²⁰ 

Luke 5:2

5:2 He ²¹  saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets.

Luke 3:10-11

3:10 So ²²  the crowds were asking ²³  him, “What then should we do?” 3:11 John ²⁴  answered them, ²⁵  “The person who has two tunics ²⁶  must share with the person who has none, and the person who has food must do likewise.”

[12:39]  ¹ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[12:39]  ² tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

[12:1]  ³ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ⁵ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ⁶ sn See the note on Pharisees in 5:17.

[12:1]  ⁷ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[5:2]  ⁸ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:3]  ⁹ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:3]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:3]  ¹² tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[5:4]  ¹³ tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

[5:5]  ¹⁴ tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:5]  ¹⁵ tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  ¹⁶ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  ¹⁷ tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  ¹⁸ tn Or “let down.”

[5:6]  ¹⁹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:6]  ²⁰ tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).

[5:2]  ²¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[3:10]  ²² tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.

[3:10]  ²³ tn Though this verb is imperfect, in this context it does not mean repeated, ongoing questions, but simply a presentation in vivid style as the following verbs in the other examples are aorist.

[3:11]  ²⁴ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:11]  ²⁵ 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 to “answered them.”

[3:11]  ²⁶ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.