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 20:28

20:28 They asked him, ⁹  “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man ¹⁰  must marry ¹¹  the widow and father children ¹²  for his brother. ¹³ 

Luke 24:44

Jesus’ Final Commission

24:44 Then ¹⁴  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ¹⁵  in the law of Moses and the prophets and the psalms ¹⁶  must be fulfilled.”

[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.

[20:28]  ⁹ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:28]  ¹⁰ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[20:28]  ¹¹ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[20:28]  ¹² tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

[20:28]  ¹³ sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[24:44]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ¹⁸ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ¹⁹ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.