Luke 7:33

7:33 For John the Baptist has come ¹  eating no bread and drinking no wine, ²  and you say, ‘He has a demon!’ ³ 

Luke 10:8

10:8 Whenever ⁴  you enter a town ⁵  and the people ⁶  welcome you, eat what is set before you.

Luke 15:16

15:16 He ⁷  was longing to eat ⁸  the carob pods ⁹  the pigs were eating, but ¹⁰  no one gave him anything.

Luke 17:28

17:28 Likewise, just as it was ¹¹  in the days of Lot, people ¹²  were eating, drinking, buying, selling, planting, building;

Luke 5:30

5:30 But ¹³  the Pharisees ¹⁴  and their experts in the law ¹⁵  complained ¹⁶  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ¹⁷ 

Luke 6:1

Lord of the Sabbath

6:1 Jesus ¹⁸  was going through the grain fields on ¹⁹  a Sabbath, ²⁰  and his disciples picked some heads of wheat, ²¹  rubbed them in their hands, and ate them. ²² 

Luke 7:34

7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, ²³  a glutton and a drunk, a friend of tax collectors and sinners!’ ²⁴ 

Luke 17:27

17:27 People ²⁵  were eating, ²⁶  they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then ²⁷  the flood came and destroyed them all. ²⁸ 

Luke 22:30

22:30 that you may eat and drink at my table in my kingdom, and you will sit ²⁹  on thrones judging ³⁰  the twelve tribes of Israel.

Luke 5:33

The Superiority of the New

5:33 Then ³¹  they said to him, “John’s ³²  disciples frequently fast ³³  and pray, ³⁴  and so do the disciples of the Pharisees, ³⁵  but yours continue to eat and drink.” ³⁶ 

Luke 10:7

10:7 Stay ³⁷  in that same house, eating and drinking what they give you, ³⁸  for the worker deserves his pay. ³⁹  Do not move around from house to house.

Luke 12:45

12:45 But if ⁴⁰  that ⁴¹  slave should say to himself, ⁴²  ‘My master is delayed ⁴³  in returning,’ and he begins to beat ⁴⁴  the other ⁴⁵  slaves, both men and women, ⁴⁶  and to eat, drink, and get drunk,

[7:33]  ¹ 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]  ² tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

[7:33]  ³ 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.

[10:8]  ⁴ tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:8]  ⁵ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ⁶ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[15:16]  ⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:16]  ⁸ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

[15:16]  ⁹ tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

[15:16]  ¹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[17:28]  ¹⁰ tn Or “as it happened.”

[17:28]  ¹¹ tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

[5:30]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ¹⁴ sn See the note on Pharisees in 5:17.

[5:30]  ¹⁵ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ¹⁶ tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  ¹⁷ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[6:1]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ¹⁷ tn Grk “Now it happened that on.” 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.

[6:1]  ¹⁸ tc Most later mss (A C D Θ Ψ [˹³] Ï lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatw deuteroprwtw, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (Ì⁴ א B L W ˹ 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).

[6:1]  ¹⁹ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[6:1]  ²⁰ tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.

[7:34]  ¹⁹ tn Grk “Behold a man.”

[7:34]  ²⁰ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[17:27]  ²² tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

[17:27]  ²³ tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

[17:27]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:27]  ²⁵ sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

[22:30]  ²⁵ tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.

[22:30]  ²⁶ sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

[5:33]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:33]  ²⁹ 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]  ³⁰ 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]  ³¹ tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.

[5:33]  ³² sn See the note on Pharisees in 5:17.

[5:33]  ³³ 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).

[10:7]  ³¹ tn Here δέ (de) has not been translated.

[10:7]  ³² tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7]  ³³ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[12:45]  ³⁴ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[12:45]  ³⁵ tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

[12:45]  ³⁶ tn Grk “should say in his heart.”

[12:45]  ³⁷ tn Or “is taking a long time.”

[12:45]  ³⁸ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

[12:45]  ³⁹ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ⁴⁰ tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).