Luke 11:3

11:3 Give us each day our daily bread, ¹ 

Luke 4:4

4:4 Jesus answered him, “It is written, ‘Man ²  does not live by bread alone.’” ³ 

Luke 7:33

7:33 For John the Baptist has come ⁴  eating no bread and drinking no wine, ⁵  and you say, ‘He has a demon!’ ⁶ 

Luke 24:35

24:35 Then they told what had happened on the road, ⁷  and how they recognized him ⁸  when he broke the bread.

Luke 4:3

4:3 The devil said to him, “If ⁹  you are the Son of God, command this stone to become bread.” ¹⁰ 

Luke 9:3

9:3 He ¹¹  said to them, “Take nothing for your ¹²  journey – no staff, ¹³  no bag, ¹⁴  no bread, no money, and do not take an extra tunic. ¹⁵ 

Luke 11:5

11:5 Then ¹⁶  he said to them, “Suppose one of you ¹⁷  has a friend, and you go to him ¹⁸  at midnight and say to him, ‘Friend, lend me three loaves of bread, ¹⁹ 

Luke 14:1

Healing Again on the Sabbath

14:1 Now ²⁰  one Sabbath when Jesus went to dine ²¹  at the house of a leader ²²  of the Pharisees, ²³  they were watching ²⁴  him closely.

Luke 14:15

The Parable of the Great Banquet

14:15 When ²⁵  one of those at the meal with Jesus ²⁶  heard this, he said to him, “Blessed is everyone ²⁷  who will feast ²⁸  in the kingdom of God!” ²⁹ 

Luke 15:17

15:17 But when he came to his senses ³⁰  he said, ‘How many of my father’s hired workers have food ³¹  enough to spare, but here I am dying from hunger!

Luke 24:30

24:30 When ³²  he had taken his place at the table ³³  with them, he took the bread, blessed and broke it, ³⁴  and gave it to them.

Luke 6:4

6:4 how he entered the house of God, took ³⁵  and ate the sacred bread, ³⁶  which is not lawful ³⁷  for any to eat but the priests alone, and ³⁸  gave it to his companions?” ³⁹ 

Luke 9:16

9:16 Then ⁴⁰  he took the five loaves and the two fish, and looking up to heaven he gave thanks ⁴¹  and broke them. He gave them to the disciples to set before the crowd.

Luke 22:19

22:19 Then ⁴²  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ⁴³  which is given for you. ⁴⁴  Do this in remembrance of me.”

Luke 9:13

9:13 But he said to them, “You ⁴⁵  give them something to eat.” They ⁴⁶  replied, ⁴⁷  “We have no more than five loaves and two fish – unless ⁴⁸  we go ⁴⁹  and buy food ⁵⁰  for all these people.”

[11:3]  ¹ tn Or “Give us bread each day for the coming day,” or “Give us each day the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376 s.v.; L&N 67:183, 206.

[4:4]  ² tn Or “a person.” The Greek word ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

[4:4]  ³ tc Most mss (A [D] Θ Ψ [0102] Ë^1,13 33 Ï latt) complete the citation with ἀλλ᾿ ἐπὶ παντὶ ῥήματι θεοῦ (ajll’ ejpi panti rJhmati qeou, “but by every word from God”), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3). The shorter reading is found in א B L W 1241 pc sa. There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the original wording in Luke.

[7:33]  ³ tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.

[7:33]  ⁴ tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

[7:33]  ⁵ sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.

[24:35]  ⁴ sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

[24:35]  ⁵ tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.

[4:3]  ⁵ tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”

[4:3]  ⁶ tn Grk “say to this stone that it should become bread.”

[9:3]  ⁶ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ⁷ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:3]  ⁸ sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

[9:3]  ⁹ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[9:3]  ¹⁰ tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

[11:5]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ⁸ tn Grk “Who among you will have a friend and go to him.”

[11:5]  ⁹ tn Grk “he will go to him.”

[11:5]  ¹⁰ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[14:1]  ⁸ tn Grk “Now it happened that one.” 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.

[14:1]  ⁹ tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ¹⁰ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ¹¹ sn See the note on Pharisees in 5:17.

[14:1]  ¹² sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[14:15]  ⁹ tn Here δέ (de) has not been translated.

[14:15]  ¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ¹¹ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ¹² tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ¹³ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[15:17]  ¹⁰ tn Grk “came to himself” (an idiom).

[15:17]  ¹¹ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[24:30]  ¹¹ tn Grk “And it happened that when.” 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 not been translated because of differences between Greek and English style.

[24:30]  ¹² tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[24:30]  ¹³ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[6:4]  ¹² tn Grk “and took.”

[6:4]  ¹³ tn Grk “the bread of presentation.”

[6:4]  ¹⁴ sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[6:4]  ¹⁵ tc Most mss (א A D Θ Ë¹³ 33 Ï) read “also” here, but this looks like it is a reading made to agree with Mark 2:26. A better combination of witnesses (B L W Ψ Ë¹ lat sa) lacks the word “also.”

[6:4]  ¹⁶ tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.

[9:16]  ¹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:16]  ¹⁴ sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”

[22:19]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ¹⁵ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ¹⁶ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.

[9:13]  ¹⁵ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[9:13]  ¹⁶ tn Here δέ (de) has not been translated.

[9:13]  ¹⁷ tn Grk “said.”

[9:13]  ¹⁸ tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).

[9:13]  ¹⁹ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[9:13]  ²⁰ sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.