Lukas 4:2

4:2 where for forty days he endured temptations ¹  from the devil. He ²  ate nothing ³  during those days, and when they were completed, ⁴  he was famished.

Lukas 5:30

5:30 But ⁵  the Pharisees ⁶  and their experts in the law ⁷  complained ⁸  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ⁹ 

Lukas 5:33

The Superiority of the New

5:33 Then ¹⁰  they said to him, “John’s ¹¹  disciples frequently fast ¹²  and pray, ¹³  and so do the disciples of the Pharisees, ¹⁴  but yours continue to eat and drink.” ¹⁵ 

Lukas 7:34

7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, ¹⁶  a glutton and a drunk, a friend of tax collectors and sinners!’ ¹⁷ 

Lukas 8:5

8:5 “A sower went out to sow ¹⁸  his seed. ¹⁹  And as he sowed, some fell along the path and was trampled on, and the wild birds ²⁰  devoured it.

Lukas 12:19

12:19 And I will say to myself, ²¹  “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’

Lukas 24:30

24:30 When ²²  he had taken his place at the table ²³  with them, he took the bread, blessed and broke it, ²⁴  and gave it to them.

[4:2]  ¹ tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

[4:2]  ² tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ³ sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

[4:2]  ⁴ tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

[4:2]  sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleiow is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

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

[5:30]  ⁶ sn See the note on Pharisees in 5:17.

[5:30]  ⁷ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ⁸ 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]  ⁹ 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.

[5:33]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:33]  ¹¹ 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]  sn John refers to John the Baptist.

[5:33]  ¹² 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]  ¹³ tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.

[5:33]  ¹⁴ sn See the note on Pharisees in 5:17.

[5:33]  ¹⁵ 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).

[7:34]  ¹⁶ tn Grk “Behold a man.”

[7:34]  ¹⁷ 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.

[8:5]  ¹⁸ sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.

[8:5]  ¹⁹ tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

[8:5]  ²⁰ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[12:19]  ²¹ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[24:30]  ²² 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]  ²³ 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]  ²⁴ 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.