Discovery BoxLuke 8:29 
Context8:29 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
Luke 9:12
Context9:12 Now the day began to draw to a close, 9 so 10 the twelve came and said to Jesus, 11 “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging 12 and food, because we are in an isolated place.” 13
Luke 9:33
Context9:33 Then 14 as the men 15 were starting to leave, 16 Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, 17 one for you and one for Moses and one for Elijah” – not knowing what he was saying.
Luke 10:21
Context10:21 On that same occasion 18 Jesus 19 rejoiced 20 in the Holy Spirit and said, “I praise 21 you, Father, Lord 22 of heaven and earth, because 23 you have hidden these things from the wise 24 and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. 25
Luke 13:14
Context13:14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work 26 should be done! 27 So come 28 and be healed on those days, and not on the Sabbath day.”
1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
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.
3 tn Grk “unclean.”
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.
5 tn Or “fetters”; these were chains for the feet.
6 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
7 tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.
8 sn This is a parenthetical, explanatory comment by the author.
9 tn Grk “the day began to decline,” looking to the approach of sunset.
10 tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.
11 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
12 tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.
13 tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.
14 tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
15 tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.
16 tn Grk “to leave from him.”
17 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
sn By making three shelters Peter apparently wanted to celebrate the Feast of Tabernacles or Booths that looked forward to the end and to treat Moses, Elijah, and Jesus as equals. It was actually a way of expressing honor to Jesus, but the remark at the end of the verse makes it clear that it was not enough honor.
18 tn Grk “In that same hour” (L&N 67.1).
19 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
20 sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.
21 tn Or “thank.”
22 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
23 tn Or “that.”
24 sn See 1 Cor 1:26-31.
25 tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
26 sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.
27 tn Grk “on which it is necessary to work.” This has been simplified in the translation.
28 tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.
