Luke 5:14

5:14 Then ¹  he ordered the man ²  to tell no one, ³  but commanded him, ⁴  “Go ⁵  and show yourself to a priest, and bring the offering ⁶  for your cleansing, as Moses commanded, ⁷  as a testimony to them.” ⁸ 

Luke 11:42

11:42 “But woe to you Pharisees! ⁹  You give a tenth ¹⁰  of your mint, ¹¹  rue, ¹²  and every herb, yet you neglect justice ¹³  and love for God! But you should have done these things without neglecting the others. ¹⁴ 

Luke 22:36

22:36 He said to them, “But now, the one who ¹⁵  has a money bag must take it, and likewise a traveler’s bag ¹⁶  too. And the one who has no sword must sell his cloak and buy one.

Luke 24:21

24:21 But we had hoped ¹⁷  that he was the one who was going to redeem ¹⁸  Israel. Not only this, but it is now the third day since these things happened.

[5:14]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ² tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ³ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

[5:14]  ⁴ tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

[5:14]  ⁵ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

[5:14]  ⁶ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:14]  ⁷ sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ⁸ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[11:42]  ⁹ tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).

[11:42]  ¹⁰ tn Or “you tithe mint.”

[11:42]  ¹¹ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42]  ¹² tn Grk “and rue.” Καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:42]  ¹³ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42]  ¹⁴ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[22:36]  ¹⁷ tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.

[22:36]  ¹⁸ tn Or possibly “beggar’s bag” (L&N 6.145).

[24:21]  ²⁵ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ²⁶ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.