Lukas 11:3

11:3 Give us each day our daily bread, ¹ 

Lukas 7:33

7:33 For John the Baptist has come ²  eating no bread and drinking no wine, ³  and you say, ‘He has a demon!’ ⁴ 

Lukas 9:3

9:3 He ⁵  said to them, “Take nothing for your ⁶  journey – no staff, ⁷  no bag, ⁸  no bread, no money, and do not take an extra tunic. ⁹ 

Lukas 14:1

Healing Again on the Sabbath

14:1 Now ¹⁰  one Sabbath when Jesus went to dine ¹¹  at the house of a leader ¹²  of the Pharisees, ¹³  they were watching ¹⁴  him closely.

Lukas 14:15

The Parable of the Great Banquet

14:15 When ¹⁵  one of those at the meal with Jesus ¹⁶  heard this, he said to him, “Blessed is everyone ¹⁷  who will feast ¹⁸  in the kingdom of God!” ¹⁹ 

Lukas 24:30

24:30 When ²⁰  he had taken his place at the table ²¹  with them, he took the bread, blessed and broke it, ²²  and gave it to them.

Lukas 22:19

22:19 Then ²³  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ²⁴  which is given for you. ²⁵  Do this in remembrance of me.”

[11:3]  ¹ tn Or “Give us bread each day for the coming day,” or “Give us each day the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376 s.v.; L&N 67:183, 206.

[7:33]  ² 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]  ³ tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

[7:33]  ⁴ 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.

[9:3]  ⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:3]  ⁷ sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

[9:3]  ⁸ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[9:3]  ⁹ tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

[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.

[14:15]  ¹⁵ tn Here δέ (de) has not been translated.

[14:15]  ¹⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ¹⁷ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ¹⁸ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ¹⁹ 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.

[24:30]  ²⁰ 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:30]  ²¹ tn Grk “had 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.

[24:30]  ²² tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[22:19]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ²⁴ 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]  ²⁵ 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.