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 8:39

8:39 “Return to your home, ⁶  and declare ⁷  what God has done for you.” ⁸  So ⁹  he went away, proclaiming throughout the whole town ¹⁰  what Jesus ¹¹  had done for him.

Luke 8:41

8:41 Then ¹²  a man named Jairus, who was a ruler ¹³  of the synagogue, ¹⁴  came up. Falling ¹⁵  at Jesus’ feet, he pleaded ¹⁶  with him to come to his house,

Luke 11:24

Response to Jesus’ Work

11:24 “When an unclean spirit ¹⁷  goes out of a person, ¹⁸  it passes through waterless places ¹⁹  looking for rest but ²⁰  not finding any. Then ²¹  it says, ‘I will return to the home I left.’ ²² 

Luke 12:39

12:39 But understand this: If the owner of the house had known at what hour the thief ²³  was coming, he would not have let ²⁴  his house be broken into.

Luke 15:6

15:6 Returning ²⁵  home, he calls together ²⁶  his ²⁷  friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’

Luke 18:14

18:14 I tell you that this man went down to his home justified ²⁸  rather than the Pharisee. ²⁹  For everyone who exalts ³⁰  himself will be humbled, but he who humbles himself will be exalted.”

[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.

[8:39]  ⁶ tn Grk “your house.”

[8:39]  ⁷ tn Or “describe.”

[8:39]  ⁸ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[8:39]  ⁹ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ¹⁰ tn Or “city.”

[8:39]  ¹¹ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[8:41]  ¹¹ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[8:41]  ¹² tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.

[8:41]  ¹³ sn See the note on synagogues in 4:15.

[8:41]  ¹⁴ tn Grk “and falling.” 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 in the translation at this point.

[8:41]  ¹⁵ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[11:24]  ¹⁶ sn This is a reference to an evil spirit. See Luke 4:33.

[11:24]  ¹⁷ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:24]  ¹⁸ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[11:24]  ¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:24]  ²⁰ tc ‡ Most mss, including a few early and important ones (Ì⁴⁵ א* A C D W Ψ Ë^1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁷ has τότε in brackets indicating doubts as to its authenticity.

[11:24]  ²¹ tn Grk “I will return to my house from which I came.”

[12:39]  ²¹ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[12:39]  ²² tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

[15:6]  ²⁶ tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:6]  ²⁷ sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

[15:6]  ²⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.

[18:14]  ³¹ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ³² tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ³³ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.