Lukas 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 

Lukas 9:22

9:22 saying, “The Son of Man must suffer ⁹  many things and be rejected by the elders, ¹⁰  chief priests, and experts in the law, ¹¹  and be killed, and on the third day be raised.” ¹² 

Lukas 12:58

12:58 As you are going with your accuser before the magistrate, ¹³  make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer, ¹⁴  and the officer throw you into prison.

Lukas 13:34

13:34 O Jerusalem, Jerusalem, ¹⁵  you who kill the prophets and stone those who are sent to you! ¹⁶  How often I have longed ¹⁷  to gather your children together as a hen gathers her chicks under her wings, but ¹⁸  you would have none of it! ¹⁹ 

Lukas 24:44

Jesus’ Final Commission

24:44 Then ²⁰  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ²¹  in the law of Moses and the prophets and the psalms ²²  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.

[9:22]  ⁹ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[9:22]  ¹⁰ sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.

[9:22]  ¹¹ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ¹² sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.

[12:58]  ¹³ sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).

[12:58]  ¹⁴ sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).

[13:34]  ¹⁵ sn The double use of the city’s name betrays intense emotion.

[13:34]  ¹⁶ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[13:34]  ¹⁷ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[13:34]  ¹⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ¹⁹ tn Grk “you were not willing.”

[24:44]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ²¹ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ²² 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.