Luke 5:1

The Call of the Disciples

5:1 Now ¹  Jesus was standing by the Lake of Gennesaret, ²  and the crowd was pressing around him ³  to hear the word of God.

Luke 19:6

19:6 So he came down quickly ⁴  and welcomed Jesus ⁵  joyfully. ⁶ 

Luke 19:37-38

19:37 As he approached the road leading down from ⁷  the Mount of Olives, ⁸  the whole crowd of his ⁹  disciples began to rejoice ¹⁰  and praise ¹¹  God with a loud voice for all the mighty works ¹²  they had seen: ¹³  19:38 “Blessed is the king ¹⁴  who comes in the name of the Lord! ¹⁵  Peace in heaven and glory in the highest!”

Luke 19:48

19:48 but ¹⁶  they could not find a way to do it, ¹⁷  for all the people hung on his words. ¹⁸ 

Mark 6:20

6:20 because Herod stood in awe of ¹⁹  John and protected him, since he knew that John ²⁰  was a righteous and holy man. When Herod ²¹  heard him, he was thoroughly baffled, ²²  and yet ²³  he liked to listen to John. ²⁴ 

Mark 12:37

12:37 If David himself calls him ‘Lord,’ how can he be his son?” ²⁵  And the large crowd was listening to him with delight.

John 5:35

5:35 He was a lamp that was burning and shining, ²⁶  and you wanted to rejoice greatly for a short time ²⁷  in his light.

[5:1]  ¹ tn Grk “Now it happened that.” 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.

[5:1]  ² sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ³ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[19:6]  ⁴ tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.

[19:6]  ⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[19:6]  ⁶ tn The participle χαίρων (cairwn) has been taken as indicating manner.

[19:37]  ⁷ tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ⁸ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ⁹ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ¹⁰ tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ¹¹ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ¹² tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ¹³ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[19:38]  ¹⁴ sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.

[19:38]  ¹⁵ sn A quotation from Ps 118:26.

[19:48]  ¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:48]  ¹⁷ tn Grk “they did not find the thing that they might do.”

[19:48]  ¹⁸ sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.

[6:20]  ¹⁹ tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

[6:20]  ²⁰ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[6:20]  ²¹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[6:20]  ²² tc In place of ἠπόρει (hporei, “he was baffled”) the majority of mss (A C D ˹ 33 Ï lat sy) have ἐποίει (epoiei, “he did”; cf. KJV’s “he did many things.”) The best mss (א B L [W] Θ 2427 co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb ποιέω (poiew, “I do”) certainly occurs more frequently than ἀπορέω (aporew, “I am at a loss”), so a scribe would be more likely to write a more familiar word. Further, even though the reading ἐποίει is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional corruption.

[6:20]  ²³ tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

[6:20]  ²⁴ tn Grk “him”; the referent (John) has been specified in the translation for clarity.

[12:37]  ²⁵ tn Grk “David himself calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).

[5:35]  ²⁶ sn He was a lamp that was burning and shining. Sir 48:1 states that the word of Elijah was “a flame like a torch.” Because of the connection of John the Baptist with Elijah (see John 1:21 and the note on John’s reply, “I am not”), it was natural for Jesus to apply this description to John.

[5:35]  ²⁷ tn Grk “for an hour.”