Luke 5

the crowds
Though some versions translate this as “people,” the Greek word is the common term for “crowd” (ὂχλος; ochlos) used throughout the New Testament, and is thus rendered “crowds” here. Luke is emphasizing the large masses of people who surrounded Jesus.

but at Your word
The translation “but at Your word” literally translates the phrase ἐπὶ δὲ τῷ ῥήματί σου (epi de tō hrēmati sou). Simon is further expressing that the practice seems futile, and he will not let down the nets because he thinks it is a good idea, but because Jesus has expressly told him to do so. He was the experienced fisherman, but nonetheless, he would try what Jesus said. This magnifies the amazement and surprise when this tactic resulted in a greater catch of fish than any had experienced before.

at Jesus’ knees
While one might expect to see “feet” rather than “knees” here, the latter is the literal translation of the Greek (γόνυ; gony). This paints a picture of Peter falling (likely to his own knees) to lower himself to Jesus’ knee level as a visible expression of worship.

were also likewise amazed
Because the phrase ὁμοίως δὲ καὶ Ἰάκωβον καὶ Ἰωάννην υἱοὺς Ζεβεδαίου (homoiōs de kai Iakōbon kai Iōannēn huious Zebedaiou) lacks a verb, the italicized words “were” and “amazed” are supplied to explain the point of comparison between James and John with the other companions, going back to the amazement in the previous verse.

And it happened
The phrase “And it happened” translates the formulaic introductory phrase καὶ ἐγένετο (kai egeneto). Though often absent from modern English translations, this phrase is frequently used at the outset of a literary unit in order to draw attention to a larger episode comprised of several smaller events. When used in the middle of an episode, the phrase functions as a marker, indicating either a pause in the flow of the story, or a point of emphasis to which the author is drawing the reader’s attention. In this context, its use is important as καὶ ἐγένετο (kai egeneto) differs from Ἐγένετο δὲ (de egeneto) at the outset of the chapter (5:1). Furthermore, καὶ ἐγένετο (kai egeneto) is repeated in 5:17 to keep the two miracle scenes separate in the mind of the reader. Thus, the placement of the two healings divides the calling of the first disciples in 5:1–11 from the calling of Levi in 5:27–39.

desolate regions
“Desolate regions” translates the plural ἐρήμοις (erēmois). It is distinct from Luke’s usage of the singular ἔρημος (erēmos; “desert” or “wilderness”), which Luke often uses to allude to the wilderness of Isaiah 40 (cf. Luke 3:2, 4; 4:1; 7:24). This translation thus accounts for the plural in Greek and avoids confusion with the instances in which Luke is alluding to the Isaianic wilderness.

And it happened
Refer to the discussion on verse 12 above.

behold
This Greek interjection ἰδοὺ (idou; “behold”) functions to arrest the attention of the reader and alert that something of great importance is about to occur. Thus, it is included in the translation. In this instance, it signals that Jesus is about to perform an important sign to communicate truth about His true nature as God Himself.

stretcher
This word translates κλίνη (klinē), which is a different word than what Mark uses in his parallel account (cf. [κράβαττος; krabattos; “mat”] in Mark 2:4). Different translations for different terms give the English reader the clearest window into the original text.

stretcher
Refer to the discussion on verse 18 above.

reasonings
The word διαλογισμός (dialogismos) here is sometimes translated as “thoughts,” but in this verse Luke uses both this noun and its verbal cognate (διαλογίζομαι; dialogizomai; “reasoning”). This translational consistency helps the reader see the same word twice in the same verse, showing in this instance that Jesus asked them about precisely what they were doing, demonstrating a knowledge only God could have.

rose up
The Greek word translated “rose up” here is ἀνίστημι (anistēmi), and is distinct from the word for “get up” (ἐγείρω; egeirō) in the previous two verses. Both of these words are used throughout the Greek New Testament for “getting up” or “rising up.” Ἐγείρω (egeirō) has the general idea of “rising” and ἀνίστημι (anistēmi) literally refers to “standing again.” Though each has distinct nuances, because of their overlap in meaning, their English translations sometimes overlap as well. Thus, ἐγείρω (egeirō) is usually translated with “get up” or “rise/raise” (and sometimes “awaken”), and ἀνίστημι (anistēmi) is usually translated as “stand up” or “rise again” (in contexts of resurrection), but often also as “rise/raise,” overlapping with ἐγείρω (egeirō). In this passage, both terms are used in close proximity (see vv. 23–25). Thus, it is important to give each a distinct English translation to demonstrate the shift in vocabulary. “Get up” in verses 23–24 translates ἐγείρω (egeirō) and records Jesus’ command to the paralytic. But the more specific word, ἀνίστημι (anistēmi), is used here in verse 25 describing the man’s obedience, and is translated distinctly as “rose up.” Luke likely makes this shift to emphasize that at Jesus’ powerful command, the paralytic actually used his own feet to “rise up” and stand again.

astonishment seized them all
The translation “astonishment seized them all” gives the most literal rendering of the phrase ἔκστασις ἔλαβεν ἅπαντας (ekotasis elaben hapantas), where “astonishment” is the subject of the verb. This personification creates a vivid picture of the onlookers being affected by something outside of themselves, elevating the intensity of the narrative.