Luke 5:32

5:32 I have not come ¹  to call the righteous, but sinners to repentance.” ² 

Luke 6:34

6:34 And if you lend to those from whom you hope to be repaid, ³  what credit is that to you? Even sinners ⁴  lend to sinners, so that they may be repaid in full. ⁵ 

Luke 15:1

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ⁶  and sinners were coming ⁷  to hear him.

Luke 19:7

19:7 And when the people ⁸  saw it, they all complained, ⁹  “He has gone in to be the guest of a man who is a sinner.” ¹⁰ 

Luke 15:2

15:2 But ¹¹  the Pharisees ¹²  and the experts in the law ¹³  were complaining, ¹⁴  “This man welcomes ¹⁵  sinners and eats with them.”

Luke 15:10

15:10 In the same way, I tell you, there is joy in the presence of God’s angels ¹⁶  over one sinner who repents.”

Luke 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ¹⁷  for I am a sinful man!” ¹⁸ 

Luke 5:30

5:30 But ¹⁹  the Pharisees ²⁰  and their experts in the law ²¹  complained ²²  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ²³ 

Luke 6:32-33

6:32 “If ²⁴  you love those who love you, what credit is that to you? For even sinners ²⁵  love those who love them. ²⁶  6:33 And ²⁷  if you do good to those who do good to you, what credit is that to you? Even ²⁸  sinners ²⁹  do the same.

Luke 7:34

7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, ³⁰  a glutton and a drunk, a friend of tax collectors and sinners!’ ³¹ 

Luke 7:37

7:37 Then ³²  when a woman of that town, who was a sinner, learned that Jesus ³³  was dining ³⁴  at the Pharisee’s house, she brought an alabaster jar ³⁵  of perfumed oil. ³⁶ 

Luke 13:2

13:2 He ³⁷  answered them, “Do you think these Galileans were worse sinners ³⁸  than all the other Galileans, because they suffered these things?

Luke 24:7

24:7 that ³⁹  the Son of Man must be delivered ⁴⁰  into the hands of sinful men, ⁴¹  and be crucified, ⁴²  and on the third day rise again.” ⁴³ 

Luke 7:39

7:39 Now when the Pharisee who had invited him saw this, ⁴⁴  he said to himself, “If this man were a prophet, ⁴⁵  he would know who and what kind of woman ⁴⁶  this is who is touching him, that she is a sinner.”

Luke 15:7

15:7 I tell you, in the same way there will be more joy in heaven over one sinner ⁴⁷  who repents than over ninety-nine righteous people ⁴⁸  who have no need to repent. ⁴⁹ 

Luke 18:13

18:13 The tax collector, however, stood ⁵⁰  far off and would not even look up ⁵¹  to heaven, but beat his breast and said, ‘God, be merciful ⁵²  to me, sinner that I am!’ ⁵³ 

[5:32]  ¹ sn I have not come is another commission statement by Jesus; see 4:43-44.

[5:32]  ² sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.

[6:34]  ³ tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.

[6:34]  ⁴ sn See the note on the word sinners in v. 32.

[6:34]  ⁵ tn Grk “to receive as much again.”

[15:1]  ⁵ sn See the note on tax collectors in 3:12.

[15:1]  ⁶ tn Grk “were drawing near.”

[19:7]  ⁷ tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.

[19:7]  ⁸ tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.

[19:7]  ⁹ sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.

[15:2]  ⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  ¹⁰ sn See the note on Pharisees in 5:17.

[15:2]  ¹¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  ¹² tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2]  ¹³ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[15:10]  ¹¹ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[5:8]  ¹³ 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]  ¹⁴ 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.

[5:30]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ¹⁶ sn See the note on Pharisees in 5:17.

[5:30]  ¹⁷ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ¹⁸ tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  ¹⁹ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[6:32]  ¹⁷ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.

[6:32]  ¹⁸ sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.

[6:32]  ¹⁹ sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.

[6:33]  ¹⁹ tc ‡ Three key mss (Ì⁷⁵ א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[6:33]  ²⁰ tc Most mss (A D L Θ Ξ Ψ Ë¹³ 33 Ï lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few important mss (א B W 700 892* 1241 pc) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.

[6:33]  ²¹ sn See the note on the word sinners in v. 32.

[7:34]  ²¹ tn Grk “Behold a man.”

[7:34]  ²² sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[7:37]  ²³ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:37]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ²⁵ tn Grk “was reclining at table.”

[7:37]  ²⁶ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[7:37]  ²⁷ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

[13:2]  ²⁵ tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:2]  ²⁶ sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

[24:7]  ²⁷ tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”

[24:7]  ²⁸ tn See Luke 9:22, 44; 13:33.

[24:7]  ²⁹ tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.

[24:7]  ³⁰ sn See the note on crucify in 23:21.

[24:7]  ³¹ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.

[7:39]  ²⁹ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ³⁰ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ³¹ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[15:7]  ³¹ sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.

[15:7]  ³² tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  ³³ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

[18:13]  ³³ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ³⁴ tn Grk “even lift up his eyes” (an idiom).

[18:13]  ³⁵ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ³⁶ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.