Luke 5:28

5:28 And he got up and followed him, leaving everything ¹  behind. ² 

Luke 5:11

5:11 So ³  when they had brought their boats to shore, they left everything and followed ⁴  him.

Luke 9:57

Challenging Professed Followers

9:57 As ⁵  they were walking ⁶  along the road, someone said to him, “I will follow you wherever you go.” ⁷ 

Luke 18:28

18:28 And Peter said, “Look, we have left everything we own ⁸  to follow you!” ⁹ 

Luke 22:54

Jesus’ Condemnation and Peter’s Denials

22:54 Then ¹⁰  they arrested ¹¹  Jesus, ¹²  led him away, and brought him into the high priest’s house. ¹³  But Peter was following at a distance.

Luke 23:27

23:27 A great number of the people followed him, among them women ¹⁴  who were mourning ¹⁵  and wailing for him.

Luke 5:27

The Call of Levi; Eating with Sinners

5:27 After ¹⁶  this, Jesus ¹⁷  went out and saw a tax collector ¹⁸  named Levi ¹⁹  sitting at the tax booth. ²⁰  “Follow me,” ²¹  he said to him.

Luke 9:23

A Call to Discipleship

9:23 Then ²²  he said to them all, ²³  “If anyone wants to become my follower, ²⁴  he must deny ²⁵  himself, take up his cross daily, ²⁶  and follow me.

Luke 9:49

On the Right Side

9:49 John answered, ²⁷  “Master, we saw someone casting out demons in your name, and we tried to stop ²⁸  him because he is not a disciple ²⁹  along with us.”

Luke 9:59

9:59 Jesus ³⁰  said to another, “Follow me.” But he replied, ³¹  “Lord, first let me go and bury my father.”

Luke 9:61

9:61 Yet ³²  another said, “I will follow you, Lord, but first let me say goodbye to my family.” ³³ 

Luke 18:43

18:43 And immediately he regained ³⁴  his sight and followed Jesus, ³⁵  praising ³⁶  God. When ³⁷  all the people saw it, they too ³⁸  gave praise to God.

Luke 22:39

On the Mount of Olives

22:39 Then ³⁹  Jesus ⁴⁰  went out and made his way, ⁴¹  as he customarily did, to the Mount of Olives, ⁴²  and the disciples followed him.

Luke 7:9

7:9 When Jesus heard this, he was amazed ⁴³  at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” ⁴⁴ 

Luke 9:11

9:11 But when the crowds found out, they followed him. He ⁴⁵  welcomed them, spoke to them about the kingdom of God, ⁴⁶  and cured those who needed healing. ⁴⁷ 

Luke 18:22

18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have ⁴⁸  and give the money ⁴⁹  to the poor, ⁵⁰  and you will have treasure ⁵¹  in heaven. Then ⁵²  come, follow me.”

Luke 22:10

22:10 He said to them, “Listen, ⁵³  when you have entered the city, a man carrying a jar of water ⁵⁴  will meet you. ⁵⁵  Follow him into the house that he enters,

[5:28]  ¹ sn On the phrase leaving everything see Luke 5:10-11; 14:33.

[5:28]  ² tn The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.

[5:11]  ³ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.

[5:11]  ⁴ sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[9:57]  ⁵ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:57]  ⁶ tn Grk “going,” but “walking” is an accurate description of how they traveled about.

[9:57]  ⁷ 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).

[18:28]  ⁷ 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]  ⁸ tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.

[22:54]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:54]  ¹⁰ tn Or “seized” (L&N 37.109).

[22:54]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:54]  ¹² 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.

[23:27]  ¹¹ sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.

[23:27]  ¹² tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.

[5:27]  ¹³ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:27]  ¹⁴ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[5:27]  ¹⁵ sn See the note on tax collectors in 3:12.

[5:27]  ¹⁶ sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.

[5:27]  ¹⁷ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[5:27]  ¹⁸ sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

[9:23]  ¹⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ¹⁶ sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.

[9:23]  ¹⁷ tn Grk “to come after me.”

[9:23]  ¹⁸ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[9:23]  ¹⁹ sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[9:49]  ¹⁷ tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

[9:49]  ¹⁸ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ¹⁹ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

[9:59]  ¹⁹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[9:59]  ²⁰ tn Grk “said.”

[9:61]  ²¹ tn Grk “And another also said.”

[9:61]  ²² tn Grk “to those in my house.”

[18:43]  ²³ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ²⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ²⁵ sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).

[18:43]  ²⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ²⁷ tn The word “too” has been supplied for stylistic reasons.

[22:39]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:39]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:39]  ²⁷ tn Grk “went.”

[22:39]  ²⁸ sn See the note on the Mount of Olives in Luke 19:29.

[7:9]  ²⁷ tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.

[7:9]  ²⁸ sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.

[9:11]  ²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:11]  ³⁰ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[9:11]  ³¹ sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).

[18:22]  ³¹ sn See Luke 14:33.

[18:22]  ³² tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:22]  ³³ sn See Luke 1:50-53; 6:20-23; 14:12-14.

[18:22]  ³⁴ sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[18:22]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

[22:10]  ³³ tn Grk “behold.”

[22:10]  ³⁴ sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.

[22:10]  ³⁵ sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.