Lukas 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 

Lukas 17:14

17:14 When ³  he saw them he said, “Go ⁴  and show yourselves to the priests.” ⁵  And ⁶  as they went along, they were cleansed.

Lukas 18:24

18:24 When Jesus noticed this, ⁷  he said, “How hard ⁸  it is for the rich to enter the kingdom of God! ⁹ 

Lukas 18:43

18:43 And immediately he regained ¹⁰  his sight and followed Jesus, ¹¹  praising ¹²  God. When ¹³  all the people saw it, they too ¹⁴  gave praise to God.

Lukas 22:58

22:58 Then ¹⁵  a little later someone else ¹⁶  saw him and said, “You are one of them too.” But Peter said, “Man, ¹⁷  I am not!”

Lukas 23:47

23:47 Now when the centurion ¹⁸  saw what had happened, he praised God and said, “Certainly this man was innocent!” ¹⁹ 

[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.

[17:14]  ³ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ⁴ tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

[17:14]  ⁵ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ⁶ tn Grk “And it happened that as.” 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.

[18:24]  ⁷ tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ˹³ 33^vid Ï latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ˹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[18:24]  tn Grk “him.”

[18:24]  ⁸ sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.

[18:24]  ⁹ 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.

[18:43]  ¹⁰ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ¹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ¹² 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]  ¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ¹⁴ tn The word “too” has been supplied for stylistic reasons.

[22:58]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:58]  ¹⁶ sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.

[22:58]  ¹⁷ tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.

[23:47]  ¹⁸ sn See the note on the word centurion in 7:2.

[23:47]  ¹⁹ tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other.

[23:47]  sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion).