Discovery BoxLuke 5:24 
Context5:24 But so that you may know 1 that the Son of Man 2 has authority on earth to forgive sins” – he said to the paralyzed man 3 – “I tell you, stand up, take your stretcher 4 and go home.” 5
Luke 8:27
Context8:27 As 6 Jesus 7 stepped ashore, 8 a certain man from the town 9 met him who was possessed by demons. 10 For a long time this man 11 had worn no clothes and had not lived in a house, but among 12 the tombs.
Luke 20:28
Context20:28 They asked him, 13 “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man 14 must marry 15 the widow and father children 16 for his brother. 17
Luke 23:14
Context23:14 and said to them, “You brought me this man as one who was misleading 18 the people. When I examined him before you, I 19 did not find this man guilty 20 of anything you accused him of doing.
1 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
2 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
3 tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.
sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
4 tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).
5 tn Grk “to your house.”
6 tn Here δέ (de) has not been translated.
7 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
8 tn Grk “stepped out on land.”
9 tn Or “city.”
10 tn Grk “who had demons.”
11 tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.
12 tn Or “in.”
13 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
14 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).
15 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
16 tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).
17 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.
18 tn This term also appears in v. 2.
19 tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.
20 tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.
