Nehemiah 8:10

8:10 He said to them, “Go and eat delicacies and drink sweet drinks and send portions to those for whom nothing is prepared. For this day is holy to our Lord. ¹  Do not grieve, for the joy of the LORD is your strength.”

Esther 9:19

9:19 This is why the Jews who are in the rural country – those who live in rural cities – set aside the fourteenth day of the month of Adar as a holiday for happiness, banqueting, holiday, and sending gifts to one another.

Esther 9:22

9:22 as the time when the Jews gave themselves rest from their enemies – the month when their trouble was turned to happiness and their mourning to a holiday. These were to be days of banqueting, happiness, sending gifts to one another, and providing for the poor.

Psalms 112:9

112:9 He generously gives ²  to the needy;

his integrity endures. ³ 

He will be vindicated and honored. ⁴ 

Luke 6:30-35

6:30 Give to everyone who asks you, ⁵  and do not ask for your possessions ⁶  back ⁷  from the person who takes them away. 6:31 Treat others ⁸  in the same way that you would want them to treat you. ⁹ 

6:32 “If ¹⁰  you love those who love you, what credit is that to you? For even sinners ¹¹  love those who love them. ¹²  6:33 And ¹³  if you do good to those who do good to you, what credit is that to you? Even ¹⁴  sinners ¹⁵  do the same. 6:34 And if you lend to those from whom you hope to be repaid, ¹⁶  what credit is that to you? Even sinners ¹⁷  lend to sinners, so that they may be repaid in full. ¹⁸  6:35 But love your enemies, and do good, and lend, expecting nothing back. ¹⁹  Then ²⁰  your reward will be great, and you will be sons ²¹  of the Most High, ²²  because he is kind to ungrateful and evil people. ²³ 

Luke 6:1

Lord of the Sabbath

6:1 Jesus ²⁴  was going through the grain fields on ²⁵  a Sabbath, ²⁶  and his disciples picked some heads of wheat, ²⁷  rubbed them in their hands, and ate them. ²⁸ 

Luke 6:18-19

6:18 and those who suffered from ²⁹  unclean ³⁰  spirits were cured. 6:19 The ³¹  whole crowd was trying to touch him, because power ³²  was coming out from him and healing them all.

[8:10]  ¹ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[112:9]  ² tn Heb “he scatters, he gives.”

[112:9]  ³ tn Heb “stands forever.”

[112:9]  ⁴ tn Heb “his horn will be lifted up in honor.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17).

[6:30]  ⁵ sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).

[6:30]  ⁶ tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”

[6:30]  ⁷ sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.

[6:31]  ⁸ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:31]  ⁹ sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.

[6:32]  ¹⁰ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.

[6:32]  ¹¹ sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.

[6:32]  ¹² sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.

[6:33]  ¹³ tc ‡ Three key mss (Ì⁷⁵ א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[6:33]  ¹⁴ tc Most mss (A D L Θ Ξ Ψ Ë¹³ 33 Ï lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few important mss (א B W 700 892* 1241 pc) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.

[6:33]  ¹⁵ sn See the note on the word sinners in v. 32.

[6:34]  ¹⁶ tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.

[6:34]  ¹⁷ sn See the note on the word sinners in v. 32.

[6:34]  ¹⁸ tn Grk “to receive as much again.”

[6:35]  ¹⁹ tn Or “in return.”

[6:35]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  ²¹ sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  ²² sn That is, “sons of God.”

[6:35]  ²³ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[6:1]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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.

[6:18]  ²⁹ tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.

[6:18]  ³⁰ sn Unclean spirits refers to evil spirits. See Luke 4:33.

[6:19]  ³¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:19]  ³² sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).