Luke 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ¹  for I am a sinful man!” ² 

Luke 9:24

9:24 For whoever wants to save his life will lose it, ³  but whoever loses his life for my sake will save it.

Luke 10:16

10:16 “The one who listens ⁴  to you listens to me, ⁵  and the one who rejects you rejects me, and the one who rejects me rejects ⁶  the one who sent me.” ⁷ 

Luke 12:13

The Parable of the Rich Landowner

12:13 Then ⁸  someone from the crowd said to him, “Teacher, tell ⁹  my brother to divide the inheritance with me.”

Luke 22:42

22:42 “Father, if you are willing, take ¹⁰  this cup ¹¹  away from me. Yet not my will but yours ¹²  be done.”

[5:8]  ¹ 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]  ² 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.

[9:24]  ³ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[10:16]  ⁵ tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

[10:16]  ⁶ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ⁷ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ⁸ sn The one who sent me refers to God.

[12:13]  ⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ⁸ sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.

[22:42]  ⁹ tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.

[22:42]  ¹⁰ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[22:42]  ¹¹ sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.