Lukas 6:4
Konteks6:4 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 7:11
Konteks7:11 Soon 6 afterward 7 Jesus 8 went to a town 9 called Nain, and his disciples and a large crowd went with him.
Lukas 9:32
Konteks9:32 Now Peter and those with him were quite sleepy, 10 but as they became fully awake, 11 they saw his glory and the two men standing with him.
Lukas 9:41
Konteks9:41 Jesus answered, 12 “You 13 unbelieving 14 and perverse generation! How much longer 15 must I be with you and endure 16 you? 17 Bring your son here.”
Lukas 14:15
Konteks14:15 When 18 one of those at the meal with Jesus 19 heard this, he said to him, “Blessed is everyone 20 who will feast 21 in the kingdom of God!” 22
Lukas 19:44
Konteks19:44 They will demolish you 23 – you and your children within your walls 24 – and they will not leave within you one stone 25 on top of another, 26 because you did not recognize the time of your visitation from God.” 27
Lukas 20:1
Konteks20:1 Now one 28 day, as Jesus 29 was teaching the people in the temple courts 30 and proclaiming 31 the gospel, the chief priests and the experts in the law 32 with the elders came up 33
Lukas 24:30
Konteks24:30 When 34 he had taken his place at the table 35 with them, he took the bread, blessed and broke it, 36 and gave it to them.
[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
[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.
[7:11] 6 tn Grk “And it happened that soon.” 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.
[7:11] 7 tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”
[7:11] 8 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:11] 9 tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.
[9:32] 10 tn Grk “weighed down with sleep” (an idiom).
[9:32] 11 tn Or “after they became fully awake,” “but they became fully awake and saw.”
[9:41] 12 tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.
[9:41] 13 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
[9:41] sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
[9:41] 16 tn Or “and put up with.” See Num 11:12; Isa 46:4.
[9:41] 17 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[14:15] 18 tn Here δέ (de) has not been translated.
[14:15] 19 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:15] 20 tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.
[14:15] 21 tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.
[14:15] 22 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.
[19:44] 23 tn Grk “They will raze you to the ground.”
[19:44] sn The singular pronoun you refers to the city of Jerusalem personified.
[19:44] 24 tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.
[19:44] 25 sn (Not) one stone on top of another is an idiom for total destruction.
[19:44] 26 tn Grk “leave stone on stone.”
[19:44] 27 tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.
[19:44] sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.
[20:1] 28 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.
[20:1] 29 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:1] 30 tn Grk “the temple.”
[20:1] 32 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:1] 33 sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.
[24:30] 34 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] 35 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] 36 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.
