Luke 6:2

6:2 But some of the Pharisees ¹  said, “Why are you ²  doing what is against the law ³  on the Sabbath?”

Luke 19:39

19:39 But ⁴  some of the Pharisees ⁵  in the crowd said to him, “Teacher, rebuke your disciples.” ⁶ 

Luke 7:36

Jesus’ Anointing

7:36 Now one of the Pharisees ⁷  asked Jesus ⁸  to have dinner with him, so ⁹  he went into the Pharisee’s house and took his place at the table. ¹⁰ 

Luke 14:1

Healing Again on the Sabbath

14:1 Now ¹¹  one Sabbath when Jesus went to dine ¹²  at the house of a leader ¹³  of the Pharisees, ¹⁴  they were watching ¹⁵  him closely.

Luke 5:33

The Superiority of the New

5:33 Then ¹⁶  they said to him, “John’s ¹⁷  disciples frequently fast ¹⁸  and pray, ¹⁹  and so do the disciples of the Pharisees, ²⁰  but yours continue to eat and drink.” ²¹ 

Luke 12:1

Fear God, Not People

12:1 Meanwhile, ²²  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ²³  began to speak first to his disciples, “Be on your guard against ²⁴  the yeast of the Pharisees, ²⁵  which is hypocrisy. ²⁶ 

Luke 17:20

The Coming of the Kingdom

17:20 Now at one point ²⁷  the Pharisees ²⁸  asked Jesus ²⁹  when the kingdom of God ³⁰  was coming, so he answered, “The kingdom of God is not coming with signs ³¹  to be observed,

[6:2]  ¹ sn See the note on Pharisees in 5:17.

[6:2]  ² tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.

[6:2]  ³ sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.

[19:39]  ⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.

[19:39]  ⁵ sn See the note on Pharisees in 5:17.

[19:39]  ⁶ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[7:36]  ⁷ sn See the note on Pharisees in 5:17.

[7:36]  ⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:36]  ⁹ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

[7:36]  ¹⁰ tn Grk “and 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.

[14:1]  ¹⁰ 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]  ¹¹ tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ¹² tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ¹³ sn See the note on Pharisees in 5:17.

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

[5:33]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:33]  ¹⁴ tc Most mss (א*^,2 A C D Θ Ψ Ë^1,13 Ï latt sy) read διὰ τί (dia ti, “Why do John’s…?”) here, turning the statement into a question. But such seems to be a motivated reading, assimilating the text to Mark 2:18 and Matt 9:14. The reading represented in the translation is supported by Ì⁴ א¹ B L W Ξ 33 892* 1241 sa.

[5:33]  ¹⁵ sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[5:33]  ¹⁶ tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.

[5:33]  ¹⁷ sn See the note on Pharisees in 5:17.

[5:33]  ¹⁸ tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).

[12:1]  ¹⁶ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ¹⁸ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ¹⁹ sn See the note on Pharisees in 5:17.

[12:1]  ²⁰ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[17:20]  ¹⁹ tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.

[17:20]  ²⁰ sn See the note on Pharisees in 5:17.

[17:20]  ²¹ tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.

[17:20]  ²² 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.

[17:20]  ²³ tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.