Luke 5:20

5:20 When ¹  Jesus ²  saw their ³  faith he said, “Friend, ⁴  your sins are forgiven.” ⁵ 

Luke 5:23

5:23 Which is easier, ⁶  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’?

Luke 9:57

Challenging Professed Followers

9:57 As ⁷  they were walking ⁸  along the road, someone said to him, “I will follow you wherever you go.” ⁹ 

Luke 10:36

10:36 Which of these three do you think became a neighbor ¹⁰  to the man who fell into the hands of the robbers?”

Luke 18:28

18:28 And Peter said, “Look, we have left everything we own ¹¹  to follow you!” ¹² 

Luke 22:34

22:34 Jesus replied, ¹³  “I tell you, Peter, the rooster will not crow ¹⁴  today until you have denied ¹⁵  three times that you know me.”

[5:20]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[5:20]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:20]  ³ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[5:20]  ⁴ 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).

[5:20]  ⁵ 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.

[5:23]  ⁶ 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.

[9:57]  ¹¹ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:57]  ¹² tn Grk “going,” but “walking” is an accurate description of how they traveled about.

[9:57]  ¹³ tc Most mss (A C W Θ Ψ Ë¹³ 33 Ï) add κύριε (kurie, “Lord”) here, but scribes were prone to add to the text, especially appellations for the Lord. The shorter reading also enjoys significant ms support (Ì^45,75 א B D L Ξ Ë¹ lat co).

[10:36]  ¹⁶ sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.

[18:28]  ²¹ 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]  ²² tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.

[22:34]  ²⁶ tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.

[22:34]  ²⁷ sn That is, Peter’s denials will happen before the sun rises.

[22:34]  ²⁸ sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.