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 9:16

9:16 Then ⁹  he took the five loaves and the two fish, and looking up to heaven he gave thanks ¹⁰  and broke them. He gave them to the disciples to set before the crowd.

Lukas 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ¹¹  to the poor, and if ¹²  I have cheated anyone of anything, I am paying back four times as much!”

Lukas 23:14

23:14 and said to them, “You brought me this man as one who was misleading ¹³  the people. When I examined him before you, I ¹⁴  did not find this man guilty ¹⁵  of anything you accused him of doing.

[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.

[9:16]  ⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:16]  ¹⁰ sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”

[19:8]  ¹¹ sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ¹² tn This is a first class condition in the Greek text. It virtually confesses fraud.

[23:14]  ¹³ tn This term also appears in v. 2.

[23:14]  ¹⁴ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ¹⁵ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.