1
Ἐγένετο δὲ ἐν τῷ τὸν ὄχλον ἐπικεῖσθαι αὐτῷ ⸀καὶ ἀκούειν τὸν λόγον τοῦ θεοῦ καὶ αὐτὸς ἦν ἑστὼς παρὰ τὴν λίμνην Γεννησαρέτ,
And it came to pass, while the crowd was pressing on him and hearing the word of God, that he was standing beside the lake of Gennesaret.
2
καὶ εἶδεν ⸂δύο πλοῖα⸃ ἑστῶτα παρὰ τὴν λίμνην, οἱ δὲ ἁλιεῖς ⸂ἀπ’ αὐτῶν ἀποβάντες⸃ ⸀ἔπλυνον τὰ δίκτυα.
And he saw two boats standing beside the lake; the fishermen had gone out of them and were washing the nets.
3
ἐμβὰς δὲ εἰς ἓν τῶν πλοίων, ὃ ⸀ἦν Σίμωνος, ἠρώτησεν αὐτὸν ἀπὸ τῆς γῆς ἐπαναγαγεῖν ὀλίγον, ⸂καθίσας δὲ ἐκ τοῦ πλοίου ἐδίδασκεν⸃ τοὺς ὄχλους.
And getting into one of the boats, which was Simon's, he asked him to put out a little from the land; and sitting down he taught the crowds from the boat.
4
ὡς δὲ ἐπαύσατο λαλῶν, εἶπεν πρὸς τὸν Σίμωνα· Ἐπανάγαγε εἰς τὸ βάθος καὶ χαλάσατε τὰ δίκτυα ὑμῶν εἰς ἄγραν.
And when he stopped speaking he said to Simon, “Put out into the deep and let down your nets for a catch.”
5
καὶ ἀποκριθεὶς ⸀Σίμων ⸀εἶπεν· Ἐπιστάτα, δι’ ⸀ὅλης νυκτὸς κοπιάσαντες οὐδὲν ἐλάβομεν, ἐπὶ δὲ τῷ ῥήματί σου χαλάσω ⸂τὰ δίκτυα⸃.
And answering, Simon said, “Master, we toiled all night and took nothing; but on your word I will let down the nets.”
Why this rendering
Luke.5.5 Observation
Syntactic observation
ἐπιστάτης is **a title found only in Luke**, seven times (5:5; 8:24 twice; 8:45; 9:33; 9:49; 17:13), and never in Matthew, Mark or John. All seven are vocatives, and all seven are spoken by **disciples or those around them** — never by opponents. The word standing in that place elsewhere is διδάσκαλε, teacher, or ῥαββί; Luke has διδάσκαλε too, so the two live side by side. As ῥαββί was Judas's word in Matthew (26:25, 49), ἐπιστάτης is the word of those close by in Luke. Something else in this verse: Simon says ἐπὶ τῷ ῥήματί σου, on your word — and ῥῆμα is a word this corpus has kept distinct from λόγος. And χαλάω, to let down, is the verb Mark 2:4 uses of lowering the paralysed man; Luke uses it at 5:4-5 of lowering nets, and at 5:19 uses a different verb (καθίημι) for lowering the man.
Rendering options · 2
Adopted “Master” — kept distinct from teacher, with the difficulty recorded
Basis ἐπιστάτης is one who stands over and directs, διδάσκαλος one who teaches; Korean has no ready pair, so a word other than teacher is chosen so the places stay countable.
Render as “teacher”, matching διδάσκαλε
Basis The two stand in the same place, so the reading is evened.
Rejected Luke has both words and chose this one at seven places; one rendering for both erases the choice.
Lost in translation
ἐπιστάτης against διδάσκαλος Neither Korean nor English has a natural pair to divide the two; any choice either overlaps with teacher or, avoiding it, becomes unfamiliar. That Luke chose a different word at seven places shows fully only in the analysis.
6
καὶ τοῦτο ποιήσαντες συνέκλεισαν πλῆθος ἰχθύων πολύ, ⸀διερρήσσετο δὲ ⸂τὰ δίκτυα⸃ αὐτῶν.
And doing this they enclosed a great multitude of fish, and their nets were tearing.
7
καὶ κατένευσαν τοῖς ⸀μετόχοις ἐν τῷ ἑτέρῳ πλοίῳ τοῦ ἐλθόντας συλλαβέσθαι αὐτοῖς· καὶ ἦλθον, καὶ ἔπλησαν ἀμφότερα τὰ πλοῖα ὥστε βυθίζεσθαι αὐτά.
And they signalled to their partners in the other boat to come and help them; and they came and filled both boats, so that they were sinking.
8
ἰδὼν δὲ Σίμων Πέτρος προσέπεσεν τοῖς γόνασιν Ἰησοῦ λέγων· Ἔξελθε ἀπ’ ἐμοῦ, ὅτι ἀνὴρ ἁμαρτωλός εἰμι, κύριε·
And seeing it Simon Peter fell at the knees of Jesus, saying, “Depart from me, Lord, for I am a sinful man.”
9
θάμβος γὰρ περιέσχεν αὐτὸν καὶ πάντας τοὺς σὺν αὐτῷ ἐπὶ τῇ ἄγρᾳ τῶν ἰχθύων ⸀ὧν συνέλαβον,
For astonishment had surrounded him and all who were with him, at the catch of fish they had taken;
10
ὁμοίως δὲ καὶ Ἰάκωβον καὶ Ἰωάννην υἱοὺς Ζεβεδαίου, οἳ ἦσαν κοινωνοὶ τῷ Σίμωνι. καὶ εἶπεν πρὸς τὸν Σίμωνα ⸀ὁ Ἰησοῦς· Μὴ φοβοῦ· ἀπὸ τοῦ νῦν ἀνθρώπους ἔσῃ ζωγρῶν.
and likewise also James and John, sons of Zebedee, who were partners with Simon. And Jesus said to Simon, “Do not be afraid; from now on you will be taking men alive.”
Why this rendering
Luke.5.10 Observation
Syntactic observation
The call is built differently in the three books. Matthew 4:19 and Mark 1:17 say it with a noun — ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων, I will make you **fishers** of men. Luke 5:10 says it with a verb — ἀνθρώπους ἔσῃ ζωγρῶν, you will be **taking men alive**. ζωγρέω joins ζωός, alive, to ἀγρεύω, to catch; it is unique in the corpus and carries not killing inside the word itself. So in Matthew and Mark a trade is renamed, and in Luke what is done changes. And in Luke the word goes to **Simon alone** (πρὸς τὸν Σίμωνα, singular), where in Matthew and Mark it goes to the two brothers together. The whole passage differs: Matthew 4:18-22 and Mark 1:16-20 have no boat put out, no night of fruitless work, no tearing nets, and no Simon falling at the knees saying depart from me. ἄγρα, a catch; κατανεύω, to signal; μέτοχος, partner — all are unique in the corpus or Luke's alone. And **John 21:1-11 stands as this story's twin and diverges at the decisive point**: Luke 5:6 has διερρήσσετο τὰ δίκτυα, the nets were tearing, and John 21:11 has οὐκ ἐσχίσθη τὸ δίκτυον, the net was not torn. The verbs differ (διαρρήγνυμι against σχίζω) and what they say is opposite. δίκτυον occurs twice in Matthew, twice in Mark, four times in Luke and four in John — all four of Luke's in this chapter and all four of John's in ch. 21.
Rendering options · 2
Adopted “you will be taking men alive” — the verb kept
Basis Luke chose a verb, not a noun, and the verb carries alive inside it; rendering it as fishers of men would impose Matthew's and Mark's sentence on Luke.
“you will be a fisher of men”
Basis Uses the settled rendering and matches the three books.
Rejected The word ἁλιεύς, fisherman, is not in Luke's sentence — he uses it at v.2 only, of the fishermen; matching erases both his change of word and the alive inside it.
11
καὶ καταγαγόντες τὰ πλοῖα ἐπὶ τὴν γῆν ἀφέντες ⸀πάντα ἠκολούθησαν αὐτῷ.
And bringing the boats to land, they left everything and followed him.
12
Καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν ἐν μιᾷ τῶν πόλεων καὶ ἰδοὺ ἀνὴρ πλήρης λέπρας· ⸂καὶ ἰδὼν⸃ τὸν Ἰησοῦν πεσὼν ἐπὶ πρόσωπον ἐδεήθη αὐτοῦ λέγων· Κύριε, ἐὰν θέλῃς δύνασαί με καθαρίσαι.
And it came to pass, while he was in one of the cities, that behold, a man full of leprosy; and seeing Jesus he fell on his face and begged him, saying, “Lord, if you want, you can make me clean.”
13
καὶ ἐκτείνας τὴν χεῖρα ἥψατο αὐτοῦ ⸀εἰπών· Θέλω, καθαρίσθητι· καὶ εὐθέως ἡ λέπρα ἀπῆλθεν ἀπ’ αὐτοῦ.
And stretching out his hand he touched him, saying, “I want to; be clean.” And at once the leprosy left him.
14
καὶ αὐτὸς παρήγγειλεν αὐτῷ μηδενὶ εἰπεῖν, ἀλλὰ ἀπελθὼν δεῖξον σεαυτὸν τῷ ἱερεῖ, καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σου καθὼς προσέταξεν Μωϋσῆς εἰς μαρτύριον αὐτοῖς.
And he charged him to tell no one — “but go, show yourself to the priest and offer for your cleansing as Moses commanded, for a testimony to them.”
15
διήρχετο δὲ μᾶλλον ὁ λόγος περὶ αὐτοῦ, καὶ συνήρχοντο ὄχλοι πολλοὶ ἀκούειν καὶ ⸀θεραπεύεσθαι ἀπὸ τῶν ἀσθενειῶν αὐτῶν·
But the word about him spread all the more, and great crowds were coming together to hear and to be healed of their sicknesses.
16
αὐτὸς δὲ ἦν ὑποχωρῶν ἐν ταῖς ἐρήμοις καὶ προσευχόμενος.
But he would withdraw into deserted places and pray.
17
Καὶ ἐγένετο ἐν μιᾷ τῶν ἡμερῶν καὶ αὐτὸς ἦν διδάσκων, καὶ ἦσαν καθήμενοι Φαρισαῖοι καὶ νομοδιδάσκαλοι οἳ ἦσαν ἐληλυθότες ἐκ πάσης κώμης τῆς Γαλιλαίας καὶ Ἰουδαίας καὶ Ἰερουσαλήμ· καὶ δύναμις κυρίου ἦν εἰς τὸ ἰᾶσθαι ⸀αὐτόν.
And it came to pass on one of the days that he was teaching, and Pharisees and teachers of the law were sitting there, who had come out of every village of Galilee and Judea and from Jerusalem; and the power of the Lord was there for him to heal.
18
καὶ ἰδοὺ ἄνδρες φέροντες ἐπὶ κλίνης ἄνθρωπον ὃς ἦν παραλελυμένος, καὶ ἐζήτουν αὐτὸν εἰσενεγκεῖν καὶ ⸀θεῖναι ἐνώπιον αὐτοῦ.
And behold, men carrying on a couch a man who was paralysed; and they were seeking to bring him in and set him before him.
19
καὶ μὴ εὑρόντες ποίας εἰσενέγκωσιν αὐτὸν διὰ τὸν ὄχλον ἀναβάντες ἐπὶ τὸ δῶμα διὰ τῶν κεράμων καθῆκαν αὐτὸν σὺν τῷ κλινιδίῳ εἰς τὸ μέσον ἔμπροσθεν τοῦ Ἰησοῦ.
And not finding a way to bring him in because of the crowd, they went up on the roof and let him down through the tiles, with the small couch, into the midst before Jesus.
Why this rendering
Luke.5.19 Observation
Syntactic observation
The opening of the roof differs between the books. Mark 2:4 has ἀπεστέγασαν τὴν στέγην … καὶ ἐξορύξαντες, they unroofed the roof … and dug through; Luke 5:19 has διὰ τῶν κεράμων καθῆκαν, they let him down through the tiles. ἀποστεγάζω is unique to Mark and κέραμος, tile, unique to Luke — each word absent from the other's book. What the man lies on differs too. Mark uses κράβαττος five times and John four, and **Luke never uses it at all.** Matthew 9:2, 6 has κλίνη. And Luke **changes the word inside one story**: at v.18 they carry him on a κλίνη, and at vv.19 and 24 he is let down on and takes up a κλινίδιον, its diminutive. Three authors use three words, and Luke uses two. Verse 17 is Luke's alone as well: νομοδιδάσκαλοι, teachers of the law, had come from every village of Galilee, Judea and Jerusalem, and δύναμις κυρίου, the power of the Lord, was there to heal. The παράδοξος, a strange thing, of v.26 is unique in the corpus.
Rendering options · 2
Adopted “through the tiles” and “the small couch” — kept apart from Mark and Matthew
Basis Three authors chose three words and three renderings follow; in this corpus Mark has mat and Matthew couch, so Luke's diminutive receives small couch — distinct also from the couch of v.18.
Match all three books to one word, “bed”
Basis One story and one object.
Rejected Even if the object is the same, the authors' words are not; matching them makes the three books show no difference when set side by side — and showing that difference is why this corpus exists.
20
καὶ ἰδὼν τὴν πίστιν αὐτῶν ⸀εἶπεν· Ἄνθρωπε, ἀφέωνταί σοι αἱ ἁμαρτίαι σου.
And seeing their faith he said, “Man, your sins have been forgiven you.”
21
καὶ ἤρξαντο διαλογίζεσθαι οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι λέγοντες· Τίς ἐστιν οὗτος ὃς λαλεῖ βλασφημίας; τίς δύναται ⸂ἁμαρτίας ἀφεῖναι⸃ εἰ μὴ μόνος ὁ θεός;
And the scribes and the Pharisees began to reason, saying, “Who is this who speaks blasphemies? Who can forgive sins but God alone?”
22
ἐπιγνοὺς δὲ ὁ Ἰησοῦς τοὺς διαλογισμοὺς αὐτῶν ἀποκριθεὶς εἶπεν πρὸς αὐτούς· Τί διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν;
But Jesus, knowing their reasonings, answered and said to them, “What are you reasoning in your hearts?
23
τί ἐστιν εὐκοπώτερον, εἰπεῖν· Ἀφέωνταί σοι αἱ ἁμαρτίαι σου, ἢ εἰπεῖν· ⸀Ἔγειρε καὶ περιπάτει;
Which is easier, to say ‘Your sins have been forgiven you,' or to say ‘Rise and walk'?
24
ἵνα δὲ εἰδῆτε ὅτι ⸂ὁ υἱὸς τοῦ ἀνθρώπου ἐξουσίαν ἔχει⸃ ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας— εἶπεν τῷ παραλελυμένῳ· Σοὶ λέγω, ⸀ἔγειρε καὶ ἄρας τὸ κλινίδιόν σου πορεύου εἰς τὸν οἶκόν σου.
But so that you may know that the Son of Man has authority on earth to forgive sins” — he said to the paralysed man, “I say to you, rise, take up your small couch and go to your house.”
25
καὶ παραχρῆμα ἀναστὰς ἐνώπιον αὐτῶν, ἄρας ἐφ’ ὃ κατέκειτο, ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν θεόν.
And at once he rose before them, took up what he had been lying on, and went away to his house, glorifying God.
26
καὶ ἔκστασις ἔλαβεν ἅπαντας καὶ ἐδόξαζον τὸν θεόν, καὶ ἐπλήσθησαν φόβου λέγοντες ὅτι Εἴδομεν παράδοξα σήμερον.
And astonishment took hold of them all, and they were glorifying God and were filled with fear, saying, “We have seen strange things today.”
27
Καὶ μετὰ ταῦτα ἐξῆλθεν καὶ ἐθεάσατο τελώνην ὀνόματι Λευὶν καθήμενον ἐπὶ τὸ τελώνιον, καὶ εἶπεν αὐτῷ· Ἀκολούθει μοι.
And after these things he went out and saw a tax collector named Levi sitting at the tax booth, and he said to him, “Follow me.”
28
καὶ καταλιπὼν ⸀πάντα ἀναστὰς ⸀ἠκολούθει αὐτῷ.
And leaving everything behind he rose and followed him.
29
Καὶ ἐποίησεν δοχὴν μεγάλην Λευὶς αὐτῷ ἐν τῇ οἰκίᾳ αὐτοῦ· καὶ ἦν ὄχλος ⸂πολὺς τελωνῶν⸃ καὶ ἄλλων οἳ ἦσαν μετ’ αὐτῶν κατακείμενοι.
And Levi made a great banquet for him in his house; and there was a large crowd of tax collectors and others reclining with them.
30
καὶ ἐγόγγυζον οἱ ⸂Φαρισαῖοι καὶ οἱ γραμματεῖς αὐτῶν⸃ πρὸς τοὺς μαθητὰς αὐτοῦ λέγοντες· Διὰ τί μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίετε καὶ πίνετε;
And the Pharisees and their scribes were grumbling at his disciples, saying, “Why do you eat and drink with tax collectors and sinners?”
31
καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν πρὸς αὐτούς· Οὐ χρείαν ἔχουσιν οἱ ὑγιαίνοντες ἰατροῦ ἀλλὰ οἱ κακῶς ἔχοντες·
And answering, Jesus said to them, “Those who are well have no need of a physician, but those who are sick.
32
οὐκ ἐλήλυθα καλέσαι δικαίους ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν.
I have not come to call the righteous but sinners to repentance.”
33
Οἱ δὲ εἶπαν πρὸς αὐτόν· ⸀Οἱ μαθηταὶ Ἰωάννου νηστεύουσιν πυκνὰ καὶ δεήσεις ποιοῦνται, ὁμοίως καὶ οἱ τῶν Φαρισαίων, οἱ δὲ σοὶ ἐσθίουσιν καὶ πίνουσιν.
And they said to him, “The disciples of John fast often and make prayers, and so do those of the Pharisees; but yours eat and drink.”
34
ὁ ⸀δὲ εἶπεν πρὸς αὐτούς· Μὴ δύνασθε τοὺς υἱοὺς τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετ’ αὐτῶν ἐστιν ποιῆσαι ⸀νηστεῦσαι;
And Jesus said to them, “Can you make the sons of the wedding feast fast while the bridegroom is with them?
35
ἐλεύσονται δὲ ἡμέραι, καὶ ὅταν ἀπαρθῇ ἀπ’ αὐτῶν ὁ νυμφίος τότε νηστεύσουσιν ἐν ἐκείναις ταῖς ἡμέραις.
But days will come; and when the bridegroom is taken away from them, then they will fast in those days.”
36
ἔλεγεν δὲ καὶ παραβολὴν πρὸς αὐτοὺς ὅτι Οὐδεὶς ἐπίβλημα ⸀ἀπὸ ἱματίου καινοῦ ⸀σχίσας ἐπιβάλλει ἐπὶ ἱμάτιον παλαιόν· εἰ δὲ μήγε, καὶ τὸ καινὸν ⸀σχίσει καὶ τῷ παλαιῷ οὐ ⸂συμφωνήσει τὸ ἐπίβλημα⸃ τὸ ἀπὸ τοῦ καινοῦ.
And he also told them a parable: “No one, having torn a patch from a new garment, puts it on an old garment; otherwise he both tears the new, and the patch from the new does not match the old.
Why this rendering
Luke.5.36 Observation
Syntactic observation
The picture of the patch differs across the books. Matthew 9:16 and Mark 2:21 have a ῥάκος ἀγνάφου, a piece of unshrunk cloth, put on an old garment; Luke 5:36 has a piece **torn from a new garment** and put on an old — σχίσας, having torn, is in it, and so both garments suffer: the new is torn, and the patch does not match the old. In Matthew and Mark only the old suffers. σχίζω stands twice in this verse; elsewhere in the corpus it is the heavens splitting (Mark 1:10), the sanctuary curtain tearing (Matt 27:51 twice, Mark 15:38, Luke 23:45), or a garment being divided (John 19:24). συμφωνέω, to agree, occurs three times in Matthew (18:19 agreeing together; 20:2, 13 agreeing a price) and once here — a word for people agreeing is used here between a patch and a garment. And only Luke calls this a παραβολή, a parable.
Rendering options · 2
Adopted “having torn a patch from a new garment” — kept apart from Matthew and Mark
Basis Luke has no unshrunk cloth and does have tearing; matching the three books erases Luke's picture in which both garments suffer.
Render as unshrunk cloth, as in Matthew and Mark
Basis One parable, so the reading is evened out.
Rejected Luke's words and picture differ; matching hides that the three books tell one parable differently.
37
καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μήγε, ῥήξει ὁ ⸂οἶνος ὁ νέος⸃ τοὺς ἀσκούς, καὶ αὐτὸς ἐκχυθήσεται καὶ οἱ ἀσκοὶ ἀπολοῦνται·
And no one puts new wine into old wineskins; otherwise the new wine will burst the skins, and it will be poured out and the skins will be ruined.
38
ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινοὺς ⸀βλητέον.
But new wine must be put into new wineskins.
39
⸀καὶ οὐδεὶς πιὼν ⸀παλαιὸν θέλει νέον· λέγει γάρ· Ὁ παλαιὸς ⸀χρηστός ἐστιν.
And no one who has drunk old wants new, for he says, ‘The old is good.'”
Why this rendering
Luke.5.39 Observation
Syntactic observation
This verse is Luke's alone. Matthew 9:17 and Mark 2:22 end with new wine and new skins; Luke adds a line — and no one who has drunk old wants new, for he says, the old is good. It seems to cut against the two verses before it: vv.37-38 say to put new into new, and v.39 says the old is good. Luke does not resolve the tension. χρηστός, good or serviceable, occurs twice in Luke, the other at **6:35**, where God is χρηστός to the ungrateful and evil; Matthew has one, 11:30, my yoke is χρηστός. So the word stands three times in the corpus and attaches to three different things — old wine, God, a yoke. SBLGNT marks a variant at the head of the verse (⸂⸃): some manuscripts lack it entirely.
Rendering options · 2
Adopted “The old is good” — the verse kept, unresolved
Basis It stands in the base text and is rendered, and the tension with the verses before is left standing; resolving it is left to the reader.
Attribute it — “people say the old is better”
Basis Eases the tension with the verses before.
Rejected The text attributes it to no one; easing the tension removes the place where the reader might ask why Luke added the line at all.