Lukas 8:29

8:29 For Jesus ¹  had started commanding ²  the evil ³  spirit to come out of the man. (For it had seized him many times, so ⁴  he would be bound with chains and shackles ⁵  and kept under guard. But ⁶  he would break the restraints and be driven by the demon into deserted ⁷  places.) ⁸ 

Lukas 10:30

10:30 Jesus replied, ⁹  “A man was going down ¹⁰  from Jerusalem ¹¹  to Jericho, ¹²  and fell into the hands of robbers, who stripped him, beat ¹³  him up, and went off, leaving him half dead. ¹⁴ 

Lukas 20:28

20:28 They asked him, ¹⁵  “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man ¹⁶  must marry ¹⁷  the widow and father children ¹⁸  for his brother. ¹⁹ 

Lukas 23:22

23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ²⁰  of no crime deserving death. ²¹  I will therefore flog ²²  him and release him.”

[8:29]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ² tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì⁷⁵ B Θ Ξ Ψ Ë¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.

[8:29]  ³ tn Grk “unclean.”

[8:29]  ⁴ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

[8:29]  ⁵ tn Or “fetters”; these were chains for the feet.

[8:29]  ⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ⁷ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ⁸ sn This is a parenthetical, explanatory comment by the author.

[10:30]  ⁹ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ¹⁰ 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]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ¹² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ¹³ 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]  ¹⁴ sn That is, in a state between life and death; severely wounded.

[20:28]  ¹⁵ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:28]  ¹⁶ 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]  ¹⁷ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[20:28]  ¹⁸ tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

[20:28]  ¹⁹ 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.

[23:22]  ²⁰ tn Grk “no cause of death I found in him.”

[23:22]  ²¹ sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.

[23:22]  ²² tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.