4:40 As the sun was setting, all those who had any relatives 1 sick with various diseases brought them to Jesus. 2 He placed 3 his hands on every one of them and healed them.
11:24 “When an unclean spirit 9 goes out of a person, 10 it passes through waterless places 11 looking for rest but 12 not finding any. Then 13 it says, ‘I will return to the home I left.’ 14
17:7 “Would any one of you say 15 to your slave 16 who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? 17
1 tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.
2 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
3 tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.
4 tn Grk “and took.”
5 tn Grk “the bread of presentation.”
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 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.
7 tc Most
8 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.
sn See 1 Sam 21:1-6.
9 sn This is a reference to an evil spirit. See Luke 4:33.
10 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
11 sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).
12 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
13 tc ‡ Most
14 tn Grk “I will return to my house from which I came.”
15 tn Grk “Who among you, having a slave… would say to him.”
16 tn See the note on the word “slave” in 7:2.
17 tn Grk “and recline 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. See BDAG 70 s.v. ἀναπίπτω 1.