Luke 6:4

6:4 how he entered the house of God, took ¹  and ate the sacred bread, ²  which is not lawful ³  for any to eat but the priests alone, and ⁴  gave it to his companions?” ⁵ 

Luke 7:16

7:16 Fear ⁶  seized them all, and they began to glorify ⁷  God, saying, “A great prophet ⁸  has appeared ⁹  among us!” and “God has come to help ¹⁰  his people!”

Luke 9:16

9:16 Then ¹¹  he took the five loaves and the two fish, and looking up to heaven he gave thanks ¹²  and broke them. He gave them to the disciples to set before the crowd.

Luke 13:19

13:19 It is like a mustard seed ¹³  that a man took and sowed ¹⁴  in his garden. It ¹⁵  grew and became a tree, ¹⁶  and the wild birds ¹⁷  nested in its branches.” ¹⁸ 

Luke 19:15

19:15 When ¹⁹  he returned after receiving the kingdom, he summoned ²⁰  these slaves to whom he had given the money. He wanted ²¹  to know how much they had earned ²²  by trading.

Luke 20:21

20:21 Thus ²³  they asked him, “Teacher, we know that you speak and teach correctly, ²⁴  and show no partiality, but teach the way of God in accordance with the truth. ²⁵ 

Luke 20:28

20:28 They asked him, ²⁶  “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man ²⁷  must marry ²⁸  the widow and father children ²⁹  for his brother. ³⁰ 

Luke 22:19

22:19 Then ³¹  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ³²  which is given for you. ³³  Do this in remembrance of me.”

[6:4]  ¹ tn Grk “and took.”

[6:4]  ² tn Grk “the bread of presentation.”

[6:4]  ³ 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]  ⁴ 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]  ⁵ 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.

[7:16]  ⁶ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ⁷ tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ⁸ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ⁹ tn Grk “arisen.”

[7:16]  ¹⁰ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[9:16]  ¹¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:16]  ¹² 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.”

[13:19]  ¹⁶ sn The mustard seed was noted for its tiny size.

[13:19]  ¹⁷ tn Grk “threw.”

[13:19]  ¹⁸ tn Grk “garden, and it.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:19]  ¹⁹ sn Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.

[13:19]  ²⁰ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[13:19]  ²¹ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

[19:15]  ²¹ 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.

[19:15]  ²² tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”

[19:15]  ²³ tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.

[19:15]  ²⁴ sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

[20:21]  ²⁶ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

[20:21]  ²⁷ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

[20:21]  ²⁸ 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.

[20:28]  ³¹ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:28]  ³² 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).

[20:28]  ³³ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[20:28]  ³⁴ tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

[20:28]  ³⁵ 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.

[22:19]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ³⁷ 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]  ³⁸ 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.