Luke 12:41

12:41 Then ¹  Peter said, “Lord, are you telling this parable for us or for everyone?” ² 

Luke 18:28

18:28 And Peter said, “Look, we have left everything we own ³  to follow you!” ⁴ 

Luke 22:54-55

Jesus’ Condemnation and Peter’s Denials

22:54 Then ⁵  they arrested ⁶  Jesus, ⁷  led him away, and brought him into the high priest’s house. ⁸  But Peter was following at a distance. 22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them.

Luke 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ⁹  for I am a sinful man!” ¹⁰ 

Luke 9:20

9:20 Then ¹¹  he said to them, “But who do you say that I am?” Peter ¹²  answered, ¹³  “The Christ ¹⁴  of God.”

Luke 22:58

22:58 Then ¹⁵  a little later someone else ¹⁶  saw him and said, “You are one of them too.” But Peter said, “Man, ¹⁷  I am not!”

Luke 22:60

22:60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment, ¹⁸  while he was still speaking, a rooster crowed. ¹⁹ 

Luke 8:45

8:45 Then ²⁰  Jesus asked, ²¹  “Who was it who touched me?” When they all denied it, Peter ²²  said, “Master, the crowds are surrounding you and pressing ²³  against you!”

Luke 9:32

9:32 Now Peter and those with him were quite sleepy, ²⁴  but as they became fully awake, ²⁵  they saw his glory and the two men standing with him.

Luke 22:61

22:61 Then ²⁶  the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, ²⁷  how he had said to him, “Before a rooster crows today, you will deny me three times.”

Luke 24:12

24:12 But Peter got up and ran to the tomb. ²⁸  He bent down ²⁹  and saw only the strips of linen cloth; ³⁰  then he went home, ³¹  wondering ³²  what had happened. ³³ 

Luke 9:33

9:33 Then ³⁴  as the men ³⁵  were starting to leave, ³⁶  Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, ³⁷  one for you and one for Moses and one for Elijah” – not knowing what he was saying.

[12:41]  ¹ tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:41]  ² sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.

[18:28]  ³ tn Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος (idios) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4.b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488.

[18:28]  ⁴ tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.

[22:54]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:54]  ⁶ tn Or “seized” (L&N 37.109).

[22:54]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:54]  ⁸ 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.

[5:8]  ⁷ 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]  ⁸ 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.

[9:20]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:20]  ¹⁰ tn Here δέ (de) has not been translated.

[9:20]  ¹¹ tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”

[9:20]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:58]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:58]  ¹² sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.

[22:58]  ¹³ tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.

[22:60]  ¹³ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:60]  ¹⁴ tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.

[8:45]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:45]  ¹⁶ tn Grk “said.”

[8:45]  ¹⁷ tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ Ë^1,13 33 Ï latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several important witnesses omit this phrase (Ì⁷⁵ B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.

[8:45]  ¹⁸ sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”

[9:32]  ¹⁷ tn Grk “weighed down with sleep” (an idiom).

[9:32]  ¹⁸ tn Or “after they became fully awake,” “but they became fully awake and saw.”

[22:61]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:61]  ²⁰ tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).

[24:12]  ²¹ sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

[24:12]  ²² sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

[24:12]  ²³ tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).

[24:12]  ²⁴ tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).

[24:12]  ²⁵ sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

[24:12]  ²⁶ tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì⁷⁵ and the rest of the ms tradition.

[9:33]  ²³ tn Grk “And it happened that as.” 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 “then” to indicate the implied sequence of events within the narrative.

[9:33]  ²⁴ tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.

[9:33]  ²⁵ tn Grk “to leave from him.”

[9:33]  ²⁶ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).