Luke 22:31

22:31 “Simon, ¹  Simon, pay attention! ²  Satan has demanded to have you all, ³  to sift you like wheat, ⁴ 

Luke 6:15

6:15 Matthew, Thomas, ⁵  James the son of Alphaeus, Simon who was called the Zealot, ⁶ 

Luke 24:34

24:34 and ⁷  saying, “The Lord has really risen, and has appeared to Simon!” ⁸ 

Luke 4:38

4:38 After Jesus left ⁹  the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus ¹⁰  to help her. ¹¹ 

Luke 5:10

5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ¹²  Then ¹³  Jesus said to Simon, “Do not be afraid; from now on ¹⁴  you will be catching people.” ¹⁵ 

Luke 6:14

6:14 Simon ¹⁶  (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, ¹⁷ 

Luke 5:4-5

5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower ¹⁸  your nets for a catch.” 5:5 Simon ¹⁹  answered, ²⁰  “Master, ²¹  we worked hard all night and caught nothing! But at your word ²²  I will lower ²³  the nets.”

Luke 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ²⁴  for I am a sinful man!” ²⁵ 

Luke 7:40

7:40 So ²⁶  Jesus answered him, ²⁷  “Simon, I have something to say to you.” He replied, ²⁸  “Say it, Teacher.”

Luke 7:43

7:43 Simon answered, ²⁹  “I suppose the one who had the bigger debt canceled.” ³⁰  Jesus ³¹  said to him, “You have judged rightly.”

Luke 23:26

The Crucifixion

23:26 As ³²  they led him away, they seized Simon of Cyrene, ³³  who was coming in from the country. ³⁴  They placed the cross on his back and made him carry it behind Jesus. ³⁵ 

Luke 5:3

5:3 He got into ³⁶  one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then ³⁷  Jesus ³⁸  sat down ³⁹  and taught the crowds from the boat.

Luke 7:44

7:44 Then, ⁴⁰  turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, ⁴¹  but she has wet my feet with her tears and wiped them with her hair.

[22:31]  ¹ tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

[22:31]  ² tn Grk “behold” (for “pay attention” see L&N 91.13).

[22:31]  ³ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

[22:31]  ⁴ sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.

[6:15]  ⁵ sn This is the “doubting Thomas” of John 20:24-29.

[6:15]  ⁶ sn The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the descriptive term applied to Simon means something like “Simon the patriot” (see L&N 25.77 and especially 11.88).

[24:34]  ⁹ tn Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this.

[24:34]  ¹⁰ sn The Lord…has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter.

[4:38]  ¹³ tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ¹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ¹⁵ tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.

[5:10]  ¹⁷ tn Or “business associates.”

[5:10]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ¹⁹ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ²⁰ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[6:14]  ²¹ sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[6:14]  ²² sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

[5:4]  ²⁵ tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

[5:5]  ²⁹ tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:5]  ³⁰ tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  ³¹ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  ³² tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  ³³ tn Or “let down.”

[5:8]  ³³ 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]  ³⁴ 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.

[7:40]  ³⁷ tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

[7:40]  ³⁸ tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”

[7:40]  ³⁹ tn Grk “he said.”

[7:43]  ⁴¹ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”

[7:43]  ⁴² tn Grk “the one to whom he forgave more” (see v. 42).

[7:43]  ⁴³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[23:26]  ⁴⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:26]  ⁴⁶ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[23:26]  ⁴⁷ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[23:26]  ⁴⁸ tn Grk “they placed the cross on him to carry behind Jesus.”

[5:3]  ⁴⁹ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:3]  ⁵¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:3]  ⁵² tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[7:44]  ⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:44]  ⁵⁴ sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.