Luke 5:22

5:22 When Jesus perceived ¹  their hostile thoughts, ²  he said to them, ³  “Why are you raising objections ⁴  within yourselves?

Luke 5:1

The Call of the Disciples

5:1 Now ⁵  Jesus was standing by the Lake of Gennesaret, ⁶  and the crowd was pressing around him ⁷  to hear the word of God.

Luke 1:9

1:9 he was chosen by lot, according to the custom of the priesthood, ⁸  to enter ⁹  the holy place ¹⁰  of the Lord and burn incense.

Luke 1:17

1:17 And he will go as forerunner before the Lord ¹¹  in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, ¹²  to make ready for the Lord a people prepared for him.”

Job 42:2

42:2 “I know that you can do all things;

no purpose of yours can be thwarted;

Psalms 44:21

44:21 would not God discover it,

for he knows ¹³  one’s thoughts? ¹⁴ 

John 2:25

2:25 He did not need anyone to testify about man, ¹⁵  for he knew what was in man. ¹⁶ 

John 21:17

21:17 Jesus ¹⁷  said ¹⁸  a third time, “Simon, son of John, do you love me?” Peter was distressed ¹⁹  that Jesus ²⁰  asked ²¹  him a third time, “Do you love me?” and said, ²²  “Lord, you know everything. You know that I love you.” Jesus ²³  replied, ²⁴  “Feed my sheep.

Hebrews 4:13

4:13 And no creature is hidden from God, ²⁵  but everything is naked and exposed to the eyes of him to whom we must render an account.

Revelation 2:23

2:23 Furthermore, I will strike her followers ²⁶  with a deadly disease, ²⁷  and then all the churches will know that I am the one who searches minds and hearts. I will repay ²⁸  each one of you ²⁹  what your deeds deserve. ³⁰ 

[5:22]  ¹ sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

[5:22]  ² tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

[5:22]  ³ 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.

[5:22]  ⁴ tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

[5:1]  ⁵ 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]  ⁶ sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ⁷ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[1:9]  ⁸ tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.

[1:9]  ⁹ tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.

[1:9]  ¹⁰ tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.

[1:17]  ¹¹ tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ¹² sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.

[44:21]  ¹³ tn The active participle describes what is characteristically true.

[44:21]  ¹⁴ tn Heb “would not God search out this, for he knows the hidden things of [the] heart?” The expression “search out” is used metonymically here, referring to discovery, the intended effect of a search. The “heart” (i.e., mind) is here viewed as the seat of one’s thoughts. The rhetorical question expects the answer, “Of course he would!” The point seems to be this: There is no way the Israelites who are the speakers in the psalm would reject God and turn to another god, for the omniscient God would easily discover such a sin.

[2:25]  ¹⁵ tn The masculine form has been retained here in the translation to maintain the connection with “a man of the Pharisees” in 3:1, with the understanding that the reference is to people of both genders.

[2:25]  ¹⁶ tn See previous note on “man” in this verse.

[21:17]  ¹⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹⁸ tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ¹⁹ tn Or “was sad.”

[21:17]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ²¹ tn Grk “said to.”

[21:17]  ²² tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ²³ tc ‡ Most witnesses, especially later ones (A Θ Ψ Ë¹³ Ï), read ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) here, while B C have ᾿Ιησοῦς without the article and א D W ˹ 33 565 al lat lack both. Because of the rapid verbal exchange in this pericope, “Jesus” is virtually required for clarity, providing a temptation to scribes to add the name. Further, the name normally occurs with the article. Although it is possible that B C accidentally omitted the article with the name, it is just as likely that they added the simple name to the text for clarity’s sake, while other witnesses added the article as well. The omission of ὁ ᾿Ιησοῦς thus seems most likely to be authentic. NA²⁷ includes the words in brackets, indicating some doubts as to their authenticity.

[21:17]  ²⁴ tn Grk “Jesus said to him.”

[4:13]  ²⁵ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[2:23]  ²⁶ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

[2:23]  ²⁷ tn Grk “I will kill with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[2:23]  ²⁸ tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

[2:23]  ²⁹ sn This pronoun and the following one are plural in the Greek text.

[2:23]  ³⁰ tn Grk “each one of you according to your works.”