Lukas 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 

Lukas 16:15

16:15 But ⁶  Jesus ⁷  said to them, “You are the ones who justify yourselves in men’s eyes, ⁸  but God knows your hearts. For what is highly prized ⁹  among men is utterly detestable ¹⁰  in God’s sight.

Lukas 16:25

16:25 But Abraham said, ‘Child, ¹¹  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ¹² 

Lukas 19:30

19:30 telling them, ¹³  “Go to the village ahead of you. ¹⁴  When ¹⁵  you enter it, you will find a colt tied there that has never been ridden. ¹⁶  Untie it and bring it here.

Lukas 20:17

20:17 But Jesus ¹⁷  looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? ¹⁸ 

[6:4]  ¹ tn Grk “and took.”

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

[6:4]  sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). These were the loaves that David requested from Ahimelech for himself and his men (1 Sam 21:1-6; cf. also Matt 12:1-8; Mark 2:23-28).

[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.

[6:4]  sn See 1 Sam 21:1-6.

[16:15]  ⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ⁸ tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.

[16:15]  ⁹ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ¹⁰ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[16:25]  ¹¹ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ¹² tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[19:30]  ¹³ tn Grk “saying.”

[19:30]  ¹⁴ tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

[19:30]  ¹⁵ tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.

[19:30]  ¹⁶ tn Grk “a colt tied there on which no one of men has ever sat.”

[20:17]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:17]  ¹⁸ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[20:17]  sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Mark 12:10; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.