Luke 5

Translator Notes

1. The 'lake of Gennesaret' is the Sea of Galilee, named here after the fertile plain on its northwestern shore. Luke consistently calls it a 'lake' (limne) rather than 'sea' (thalassa) as in Mark and Matthew — a more geographically precise term, as it is a freshwater lake. The crowd 'pressing in' (epikeisthai, 'pressing upon, crowding') demonstrates the intensity of the response to Jesus's teaching.

Translator Notes

1. The 'boats' (ploia) were fishing boats typical of the Sea of Galilee — roughly 26 feet long based on archaeological finds. Washing nets after fishing was standard maintenance to remove debris and prevent rotting. The detail places the scene after an unsuccessful night of fishing (v. 5 will confirm this). The fishermen's ordinary work becomes the setting for an extraordinary encounter.

Translator Notes

1. Jesus uses Simon's boat as a floating pulpit — the water would create a natural amphitheater for his voice to carry to the shore. He sits to teach (the posture of a rabbi, as in 4:20). This practical use of Simon's boat precedes the command that will change Simon's life. Jesus first enters Simon's ordinary world before calling him to an extraordinary one.

Translator Notes

1. The shift from singular ('put out' — epanagage, addressed to Simon as captain) to plural ('let down your nets' — chalasate, addressed to the crew) is natural: Simon steers the boat; everyone lowers the nets. The command to fish in deep water during daylight contradicts professional fishing practice — Galilean fishermen worked at night in shallow water. Jesus, a carpenter, tells professional fishermen how to fish.

Translator Notes

1. Simon's address epistata ('master, chief, commander') is a Lukan term (used six times in Luke, nowhere else in the NT) that acknowledges authority without necessarily implying belief in divinity. His statement 'we worked hard all night and caught nothing' (di holes nyktos kopiasantes ouden elabomen) establishes the futility of human effort. His willingness to obey 'at your word' (epi de to remati sou) despite professional judgment is the first step of faith.

Translator Notes

1. The verb synekleisan ('enclosed, caught, trapped') emphasizes the overwhelming quantity. The imperfect dierresseto ('were tearing, began to tear') indicates the nets were in the process of breaking — an ongoing struggle with an impossible abundance. The catch exceeds what human equipment can contain. This is the pattern of divine provision: superabundance beyond expectation (cf. the feeding of the five thousand, 9:10-17).

Translator Notes

1. The verb kateneusan ('beckoned, signaled') suggests they were too far from shore or too overwhelmed to shout. The partners (metochois) in the other boat are identified as James and John in v. 10. Two fully loaded fishing boats beginning to sink (bythizesthai, 'to be submerged') paints a vivid picture of abundance threatening to overwhelm. The miracle exceeds all practical capacity.

Translator Notes

1. This is the first time Luke uses the full name 'Simon Peter' (Simon Petros). Peter's response is a classic theophany reaction — when Isaiah sees God's glory, he cries 'Woe to me! I am a man of unclean lips' (Isaiah 6:5). Peter recognizes that the miracle reveals divine presence and that divine holiness exposes human sinfulness. The address kyrie ('Lord') here carries more weight than epistata in v. 5 — Peter's understanding of who Jesus is has deepened in the space of one miracle.
2. [TCR Cross-Reference] References Isaiah 6:5 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Translator Notes

1. The verb periaschen ('had seized, had gripped, had surrounded') is a strong term — amazement doesn't just come upon them but seizes and encircles them. The reaction is collective — Peter, his crew, and everyone present is overwhelmed. These are professional fishermen who know what is natural and what is not.

Translator Notes

1. James and John are introduced as business partners (koinonoi, 'partners, sharers') with Simon. Jesus's 'Do not be afraid' (me phobou) echoes the divine reassurance given to Abraham (Genesis 15:1), Moses (Numbers 21:34), and others who encounter God. The verb zogron ('catching alive, taking alive') means literally 'to capture alive' — used in the Septuagint for taking prisoners alive (cf. 2 Timothy 2:26). The metaphor transforms fishermen into rescuers of people.
2. [TCR Cross-Reference] This verse quotes Genesis 15:1 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
3. [TCR Cross-Reference] This verse quotes Numbers 21:34 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Translator Notes

1. The phrase aphentes panta ('having left everything') is radical — they abandon boats, nets, the miraculous catch itself, their livelihood. Luke emphasizes the totality of their response more than Mark's account. The verb ekolouthēsan ('followed') is the standard term for discipleship — it implies not just physical movement but life commitment. This is the first formal calling of disciples in Luke's narrative.

Translator Notes

1. Luke intensifies Mark's description with pleres lepras ('full of, covered with leprosy'), indicating an advanced case. 'Leprosy' (lepra) in the Bible covers a range of skin diseases, not just modern Hansen's disease. The man's approach violates Levitical quarantine laws (Leviticus 13:45-46) — he should not be in the city or near people. His statement is remarkable theology: he has no doubt about Jesus's ability ('you can'), only about his willingness ('if you are willing'). He addresses Jesus as kyrie ('Lord').
2. [TCR Cross-Reference] Draws on Leviticus 13:45-46. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Translator Notes

1. The touch (hepsato) is extraordinary — touching a leper made a person ritually unclean (Leviticus 13-14). Instead of Jesus becoming unclean through contact, the man becomes clean through Jesus's touch. The direction of contamination is reversed by Jesus's holiness. The command katharistheti ('be cleansed') is an aorist passive imperative — a single, decisive act of cleansing. The response is instantaneous (eutheos, 'immediately').
2. [TCR Cross-Reference] References Leviticus 13-14 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Translator Notes

1. Jesus commands compliance with Leviticus 14:1-32 — the elaborate priestly ritual for certifying that a leper has been cleansed. This included examination by the priest, two birds, cedar wood, scarlet yarn, hyssop, and a series of offerings over eight days. The phrase eis martyrion autois ('as a testimony to them') is ambiguous — testimony to the priests that a genuine healing has occurred, or testimony against them if they reject it. Jesus affirms the Mosaic law even while transcending it.
2. [TCR Cross-Reference] Echoes Leviticus 14:1-32. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.

Translator Notes

1. Despite the command to silence, the report (logos, 'word') spreads 'even more' (mallon). The crowds come for two things: hearing (akouein) and healing (therapeuesthai) — the twin pillars of Jesus's ministry. Luke consistently presents teaching and healing as inseparable aspects of the kingdom's arrival.

Translator Notes

1. The imperfect periphrastic en hypochoron ('was withdrawing, would withdraw') indicates habitual practice — this was Jesus's regular pattern, not a single event. The connection between ministry demands and prayerful withdrawal is a consistent Lukan theme. Jesus's power comes through dependence on the Father, maintained through regular prayer.

Translator Notes

1. Luke uniquely notes that Pharisees and nomodidaskaloi ('teachers of the law, experts in Torah') had gathered from across the land — this is an official observation, not a casual visit. The phrase dynamis kyriou en eis to iasthai auton ('the power of the Lord was present for him to heal') is a distinctive Lukan note — the Lord's healing power is specifically present in this moment, suggesting that divine power operates in particular moments rather than as a constant, automatic capacity.

Translator Notes

1. The Greek paralelymenos ('having been paralyzed') is a perfect passive participle indicating an established, ongoing condition. The verb ezetoun ('were seeking, were trying') shows persistent effort — they did not give up when access was blocked. Luke does not specify the number of carriers (Mark says four, Mark 2:3). Their faith-in-action — bringing the paralyzed man to Jesus despite obstacles — is about to be commended.

Translator Notes

1. Luke says 'through the tiles' (dia ton keramon) where Mark says they 'dug through' the roof (Mark 2:4). Palestinian roofs were typically made of wooden beams covered with branches and packed earth, which could be dug through; Luke may be adapting the description for a Gentile audience familiar with tiled roofs. The Greek klinidion ('small bed, stretcher') is a diminutive, emphasizing the improvised nature of the arrangement.

Translator Notes

1. Jesus sees 'their faith' (ten pistin auton) — the plural 'their' includes both the paralyzed man and his friends. Faith in this context is demonstrated through action, not verbal confession. The address anthrope ('man, friend') is a Lukan distinctive (cf. 12:14, 22:58, 60). The declaration apheontai soi hai hamartiai sou ('your sins have been forgiven you') is a divine passive — God is the implied agent of the forgiveness. Jesus speaks what only God can do.

Translator Notes

1. The religious leaders' theological logic is impeccable: only God can forgive sins (cf. Isaiah 43:25, 'I, even I, am the one who blots out your transgressions'). Their conclusion — that Jesus is blaspheming by claiming a divine prerogative — is correct if Jesus is merely human. The question 'Who is this?' (tis estin houtos) is the central christological question of Luke's Gospel. Jesus will answer it not by withdrawing the claim but by demonstrating the authority behind it.
2. [TCR Cross-Reference] Quotes Isaiah 43:25. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Translator Notes

1. The verb epignous ('having known, having perceived') indicates supernatural knowledge of their internal reasoning — they have not spoken their objection aloud. Jesus knows their dialogismous ('thoughts, deliberations, reasonings'). This itself is a divine attribute (cf. 1 Kings 8:39, 'you alone know the hearts of all people'; Jeremiah 17:10, 'I the LORD search the heart').
2. [TCR Cross-Reference] Draws on 1 Kings 8:39. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
3. [TCR Cross-Reference] Draws on Jeremiah 17:10. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Translator Notes

1. The question is a rhetorical trap for the critics. To say 'your sins are forgiven' is easier because it cannot be verified or falsified — no one can see whether forgiveness has actually occurred. To say 'get up and walk' is harder because it can be immediately tested. Jesus will do the harder, verifiable thing to prove the authority behind the easier, invisible thing.

Key Terms

Translator Notes

1. This is the first use of 'Son of Man' (ho huios tou anthropou) in Luke. The title draws on Daniel 7:13-14, where 'one like a son of man' receives authority, glory, and an everlasting kingdom from the Ancient of Days. Jesus claims that this heavenly authority operates 'on earth' (epi tes ges) — the divine prerogative of forgiveness is being exercised here and now. The sentence breaks mid-thought as Jesus turns from the critics to the patient — Luke preserves the dramatic pause.
2. [TCR Cross-Reference] Echoes Daniel 7:13-14. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.

Translator Notes

1. The adverb parachrona ('immediately, at once') emphasizes the instantaneous nature of the healing. The man does exactly what Jesus commanded — stands, picks up the stretcher, goes home — demonstrating both the completeness of the healing and the authority of Jesus's word. His response of 'glorifying God' (doxazon ton theon) is the proper recognition that divine power has been at work.

Translator Notes

1. The Greek ekstasis ('astonishment, amazement, ecstasy') is the root of the English 'ecstasy' — a state of being outside oneself with wonder. The crowd is simultaneously amazed, glorifying God, and filled with phobos ('fear, awe'). The word paradoxa ('extraordinary things, things contrary to expectation') gives us the English 'paradox' — they have witnessed things that defy normal categories. The word semeron ('today') echoes the programmatic 'today' of 4:21.

Translator Notes

1. Levi (identified as Matthew in Matthew 9:9) is sitting at his telonion ('tax booth, toll station'), likely a customs post on a trade route near Capernaum. Tax collectors were despised as collaborators with Rome and presumed cheaters. Jesus's invitation 'Follow me' (akolouthei moi) is the same simple, authoritative command that called the fishermen. Jesus does not ask Levi to reform first and then follow — the call comes to him in the midst of his despised occupation.

Translator Notes

1. Like the fishermen (v. 11), Levi leaves 'everything' (panta). For a tax collector, this means abandoning a lucrative position — unlike fishing, the tax-collection franchise could not be easily resumed once abandoned. The imperfect ekolouthei ('was following, began to follow') may indicate the beginning of ongoing discipleship.

Translator Notes

1. Levi's response to his call is immediate hospitality — a 'great banquet' (dochen megalen) that introduces Jesus to Levi's social network. The verb katakeimenoi ('reclining') indicates a formal Greco-Roman banquet setting where diners reclined on couches. The guest list — tax collectors and 'others' (presumably those outside respectable society) — will provoke the criticism of v. 30. Table fellowship in the ancient world implied acceptance and social equality among the diners.

Translator Notes

1. The verb egongyzon ('were grumbling, were complaining') is the same word used for Israel's grumbling against Moses in the wilderness (Exodus 15:24, 16:2 LXX) — Luke may be drawing the parallel. The complaint is directed at the disciples rather than at Jesus directly. 'Tax collectors and sinners' (telonon kai hamartolon) is a stock phrase for the socially and religiously marginalized. The offense is table fellowship — eating with someone implied approval and solidarity.
2. [TCR Cross-Reference] This verse quotes Exodus 15:24 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Translator Notes

1. Jesus responds with a proverb that reframes the situation entirely. The Greek hugiainontes ('the healthy, those who are sound') and kakos echontes ('those having it badly, the sick') draw from medical vocabulary — fitting for Luke's audience. The proverb is both an explanation (I go where the need is) and a subtle challenge to the Pharisees (are you sure you're as healthy as you think?).

Translator Notes

1. The verb elelitha ('I have come') implies purpose and mission — Jesus has come from somewhere (heaven) for a specific reason. The phrase eis metanoian ('to repentance') is added by Luke (Mark 2:17 lacks it), making the purpose explicit: Jesus seeks sinners not to condone their sin but to call them to transformation. Whether 'the righteous' (dikaiois) is said with irony (no one is truly righteous) or seriously (some are already in right relationship with God) is debated.

Translator Notes

1. The complaint shifts from who Jesus eats with (v. 30) to the fact that his disciples eat at all rather than fasting. John's disciples and the Pharisees' disciples fasted 'frequently' (pykna) — the Pharisees fasted twice a week (Monday and Thursday, cf. 18:12). The contrast between fasting (religious austerity) and eating and drinking (celebration) sets up Jesus's response about the bridegroom.

Translator Notes

1. The phrase huious tou nymphonos ('sons of the bridal chamber,' i.e., wedding guests, attendants of the bridegroom) is a Semitic idiom. The bridegroom image for God's relationship with his people has deep Old Testament roots (Isaiah 54:5, 62:5, Hosea 2:16-20). Jesus implicitly identifies himself as the bridegroom — a divine role. A wedding is a time of celebration, not fasting; Jesus's presence inaugurates a time of joy.
2. [TCR Cross-Reference] Echoes Isaiah 54:5. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
3. [TCR Cross-Reference] Echoes Hosea 2:16-20. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.

Translator Notes

1. The verb aparthe ('will be taken away') is a violent term — it suggests forcible removal, not voluntary departure. This is the first oblique reference to Jesus's death in Luke's Gospel. The passive voice implies others will take him away. The future fasting 'in those days' (en ekeinais tais hemerais) points to the period after the crucifixion. The statement subtly moves from the present joy of Jesus's ministry to the future sorrow of his death.

Translator Notes

1. Luke's version of the patch parable is more elaborate than Mark's. Luke uniquely adds that the new garment would be ruined by cutting it — double loss. The point is not simply that new and old are incompatible but that trying to combine them destroys both. Jesus's movement is not a patch on existing religious structures but something entirely new.

Translator Notes

1. New wine continues to ferment and expand; old wineskins have lost their elasticity. The metaphor drives home the same point as the patch parable: Jesus's message and movement cannot be contained within the old structures. The 'new wine' represents the kingdom of God breaking in; the 'old wineskins' represent the existing religious frameworks. Both the wine (the message) and the skins (the structure) are lost if forced together.

Translator Notes

1. The verbal adjective bleteon ('must be put') expresses necessity — this is not optional but required. The new reality Jesus brings demands new forms to contain it. Luke does not include 'and both are preserved' (found in some manuscripts), keeping the focus on the necessity of the new.

Translator Notes

1. This verse is unique to Luke and adds a surprising coda. The Greek chrestos ('good, pleasant, useful') — some manuscripts read chrestoteros ('better') — describes the old wine's appeal. The saying acknowledges a psychological reality: people prefer what they're accustomed to. The religious establishment will not readily embrace the new because the old system seems satisfactory. This verse may express gentle irony about the Pharisees' resistance or may acknowledge that the transition from old covenant to new is genuinely difficult.