Lukas 6:7

6:7 The experts in the law ¹  and the Pharisees ²  watched ³  Jesus ⁴  closely to see if ⁵  he would heal on the Sabbath, ⁶  so that they could find a reason to accuse him.

Lukas 13:14-17

13:14 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 ⁷  should be done! ⁸  So come ⁹  and be healed on those days, and not on the Sabbath day.” 13:15 Then the Lord answered him, ¹⁰  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ¹¹  and lead it to water? ¹²  13:16 Then ¹³  shouldn’t ¹⁴  this woman, a daughter of Abraham whom Satan ¹⁵  bound for eighteen long ¹⁶  years, be released from this imprisonment ¹⁷  on the Sabbath day?” 13:17 When ¹⁸  he said this all his adversaries were humiliated, ¹⁹  but ²⁰  the entire crowd was rejoicing at all the wonderful things ²¹  he was doing. ²² 

Lukas 20:20-23

Paying Taxes to Caesar

20:20 Then ²³  they watched him carefully and sent spies who pretended to be sincere. ²⁴  They wanted to take advantage of what he might say ²⁵  so that they could deliver him up to the authority and jurisdiction ²⁶  of the governor. 20:21 Thus ²⁷  they asked him, “Teacher, we know that you speak and teach correctly, ²⁸  and show no partiality, but teach the way of God in accordance with the truth. ²⁹  20:22 Is it right ³⁰  for us to pay the tribute tax ³¹  to Caesar ³²  or not?” 20:23 But Jesus ³³  perceived their deceit ³⁴  and said to them,

[6:7]  ¹ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ² sn See the note on Pharisees in 5:17.

[6:7]  ³ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[6:7]  ⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ⁵ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ⁶ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[13:14]  ⁷ 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.

[13:14]  ⁸ tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ⁹ tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[13:15]  ¹⁰ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ¹¹ tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ¹² sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.

[13:16]  ¹³ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ¹⁴ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ¹⁵ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ¹⁶ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ¹⁷ tn Or “bondage”; Grk “bond.”

[13:17]  ¹⁸ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:17]  ¹⁹ tn Or “were put to shame.”

[13:17]  ²⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17]  ²¹ sn Concerning all the wonderful things see Luke 7:16; 19:37.

[13:17]  ²² tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

[20:20]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:20]  ²⁴ tn Grk “righteous,” but in this context the point is their false sincerity.

[20:20]  ²⁵ tn Grk “so that they might catch him in some word.”

[20:20]  ²⁶ tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).

[20:21]  ²⁷ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

[20:21]  ²⁸ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

[20:21]  ²⁹ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.

[20:22]  ³⁰ 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]  ³¹ 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]  ³² tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[20:23]  ³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:23]  ³⁴ tn Or “craftiness.” The term always has negative connotations in the NT (1 Cor 3:19; 2 Cor 4:2; 11:3; Eph 4:14).