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 7:6

7:6 So ⁶  Jesus went with them. When ⁷  he was not far from the house, the centurion ⁸  sent friends to say to him, “Lord, do not trouble yourself, ⁹  for I am not worthy ¹⁰  to have you come under my roof.

Lukas 7:28

7:28 I tell you, among those born of women no one is greater ¹¹  than John. ¹²  Yet the one who is least ¹³  in the kingdom of God ¹⁴  is greater than he is.”

Lukas 9:13

9:13 But he said to them, “You ¹⁵  give them something to eat.” They ¹⁶  replied, ¹⁷  “We have no more than five loaves and two fish – unless ¹⁸  we go ¹⁹  and buy food ²⁰  for all these people.”

Lukas 11:8

11:8 I tell you, even though the man inside ²¹  will not get up and give him anything because he is his friend, yet because of the first man’s ²²  sheer persistence ²³  he will get up and give him whatever he needs.

Lukas 13:15-16

13:15 Then the Lord answered him, ²⁴  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ²⁵  and lead it to water? ²⁶  13:16 Then ²⁷  shouldn’t ²⁸  this woman, a daughter of Abraham whom Satan ²⁹  bound for eighteen long ³⁰  years, be released from this imprisonment ³¹  on the Sabbath day?”

[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.

[7:6]  ⁶ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ⁷ tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ⁸ sn See the note on the word centurion in 7:2.

[7:6]  ⁹ tn Or “do not be bothered.”

[7:6]  ¹⁰ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

[7:28]  ¹¹ sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.

[7:28]  ¹² tc The earliest and best mss read simply ᾿Ιωάννου (Iwannou, “John”) here (Ì⁷⁵ א B L W Ξ Ë¹ 579 pc). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ Ë¹³ Ï lat), or “the prophet John” (Ψ 700 [892 1241] pc). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).

[7:28]  ¹³ sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

[7:28]  ¹⁴ sn The kingdom of God is a major theme of Jesus’ proclamation. 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. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.

[9:13]  ¹⁵ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[9:13]  ¹⁶ tn Here δέ (de) has not been translated.

[9:13]  ¹⁷ tn Grk “said.”

[9:13]  ¹⁸ tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).

[9:13]  ¹⁹ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[9:13]  ²⁰ sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.

[11:8]  ²¹ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

[11:8]  ²² tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:8]  ²³ tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.

[13:15]  ²⁴ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ²⁵ tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ²⁶ sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.

[13:16]  ²⁷ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ²⁸ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ²⁹ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ³⁰ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ³¹ tn Or “bondage”; Grk “bond.”