Luke 20:22

20:22 Is it right ¹  for us to pay the tribute tax ²  to Caesar ³  or not?”

Luke 22:5

22:5 They ⁴  were delighted ⁵  and arranged to give him money. ⁶ 

Luke 1:73

1:73 the oath ⁷  that he swore to our ancestor ⁸  Abraham.

This oath grants ⁹ 

Luke 1:77

1:77 to give his people knowledge of salvation ¹⁰  through the forgiveness ¹¹  of their sins.

Luke 17:18

17:18 Was no one found to turn back and give praise to God except this foreigner?” ¹² 

Luke 2:24

2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves ¹³  or two young pigeons. ¹⁴ 

Luke 12:32

12:32 “Do not be afraid, little flock, for your Father is well pleased ¹⁵  to give you the kingdom.

Luke 12:51

12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division! ¹⁶ 

Luke 11:7

11:7 Then ¹⁷  he will reply ¹⁸  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ¹⁹  I cannot get up and give you anything.’ ²⁰ 

[20:22]  ¹ tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.

[20:22]  ² tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[20:22]  ³ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[22:5]  ⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:5]  ⁵ sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.

[22:5]  ⁶ sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).

[1:73]  ⁷ tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

[1:73]  ⁸ tn Or “forefather”; Grk “father.”

[1:73]  ⁹ tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.

[1:77]  ¹⁰ sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).

[1:77]  ¹¹ sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).

[17:18]  ¹³ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

[2:24]  ¹⁶ sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.

[2:24]  ¹⁷ sn A quotation from Lev 12:8; 5:11 (LXX).

[12:32]  ¹⁹ tn Or perhaps, “your Father chooses.”

[12:51]  ²² tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).

[11:7]  ²⁵ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ²⁶ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ²⁷ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ²⁸ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.