Discovery BoxLuke 3:14 
Context3:14 Then some soldiers 1 also asked him, “And as for us – what should we do?” 2 He told them, “Take money from no one by violence 3 or by false accusation, 4 and be content with your pay.”
Luke 5:14
Context5:14 Then 5 he ordered the man 6 to tell no one, 7 but commanded him, 8 “Go 9 and show yourself to a priest, and bring the offering 10 for your cleansing, as Moses commanded, 11 as a testimony to them.” 12
Luke 8:25
Context8:25 Then 13 he said to them, “Where is your faith?” 14 But they were afraid and amazed, 15 saying to one another, “Who then is this? He commands even the winds and the water, 16 and they obey him!”
1 tn Grk “And soldiers.”
2 tn Grk “And what should we ourselves do?”
3 tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.
4 tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.
5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
6 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
7 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.
8 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.
9 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.
10 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.
11 sn On the phrase as Moses commanded see Lev 14:1-32.
12 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.
13 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
14 sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.
15 sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.
16 sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
