Discovery BoxLuke 2:48 
Context2:48 When 1 his parents 2 saw him, they were overwhelmed. His 3 mother said to him, “Child, 4 why have you treated 5 us like this? Look, your father and I have been looking for you anxiously.” 6
Luke 3:14
Context3:14 Then some soldiers 7 also asked him, “And as for us – what should we do?” 8 He told them, “Take money from no one by violence 9 or by false accusation, 10 and be content with your pay.”
Luke 7:20
Context7:20 When 11 the men came to Jesus, 12 they said, “John the Baptist has sent us to you to ask, 13 ‘Are you the one who is to come, or should we look for another?’” 14
Luke 11:1
Context11:1 Now 15 Jesus 16 was praying in a certain place. When 17 he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John 18 taught 19 his disciples.”
Luke 20:28
Context20:28 They asked him, 20 “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man 21 must marry 22 the widow and father children 23 for his brother. 24
Luke 23:2
Context23:2 They 25 began to accuse 26 him, saying, “We found this man subverting 27 our nation, forbidding 28 us to pay the tribute tax 29 to Caesar 30 and claiming that he himself is Christ, 31 a king.”
1 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
2 tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.
3 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
4 tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).
5 tn Or “Child, why did you do this to us?”
6 tn Or “your father and I have been terribly worried looking for you.”
7 tn Grk “And soldiers.”
8 tn Grk “And what should we ourselves do?”
9 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.
10 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.
11 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
12 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
13 tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.
14 tn This question is repeated word for word from v. 19.
15 tn Grk “And it happened that while.” 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 “now” to indicate the transition to a new topic.
16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
17 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
18 sn John refers to John the Baptist.
19 sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.
20 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
21 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).
22 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
23 tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).
24 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.
25 tn Here δέ (de) has not been translated.
26 sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.
27 tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.
sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.
28 tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.
29 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.’”
30 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
31 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 2:11.
