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 8:37

8:37 Then ⁹  all the people of the Gerasenes ¹⁰  and the surrounding region ¹¹  asked Jesus ¹²  to leave them alone, ¹³  for they were seized with great fear. ¹⁴  So ¹⁵  he got into the boat and left. ¹⁶ 

Luke 8:39

8:39 “Return to your home, ¹⁷  and declare ¹⁸  what God has done for you.” ¹⁹  So ²⁰  he went away, proclaiming throughout the whole town ²¹  what Jesus ²²  had done for him.

Luke 10:30

10:30 Jesus replied, ²³  “A man was going down ²⁴  from Jerusalem ²⁵  to Jericho, ²⁶  and fell into the hands of robbers, who stripped him, beat ²⁷  him up, and went off, leaving him half dead. ²⁸ 

Luke 24:12

24:12 But Peter got up and ran to the tomb. ²⁹  He bent down ³⁰  and saw only the strips of linen cloth; ³¹  then he went home, ³²  wondering ³³  what had happened. ³⁴ 

[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.

[8:37]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ¹⁰ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ¹¹ tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”

[8:37]  ¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ¹³ tn Or “to depart from them.”

[8:37]  ¹⁴ sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.

[8:37]  ¹⁵ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.

[8:37]  ¹⁶ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[8:39]  ¹⁷ tn Grk “your house.”

[8:39]  ¹⁸ tn Or “describe.”

[8:39]  ¹⁹ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[8:39]  ²⁰ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ²¹ tn Or “city.”

[8:39]  ²² sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[10:30]  ²⁵ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ²⁶ sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.

[10:30]  ²⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ²⁸ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ²⁹ tn Grk “and beat,” but 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.

[10:30]  ³⁰ sn That is, in a state between life and death; severely wounded.

[24:12]  ³³ sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

[24:12]  ³⁴ sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

[24:12]  ³⁵ tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).

[24:12]  ³⁶ tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).

[24:12]  ³⁷ sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

[24:12]  ³⁸ tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì⁷⁵ and the rest of the ms tradition.