John 5:9

5:9 Immediately the man was healed, ¹  and he picked up his mat ²  and started walking. (Now that day was a Sabbath.) ³ 

John 5:16

Responding to Jewish Leaders

5:16 Now because Jesus was doing these things ⁴  on the Sabbath, the Jewish leaders ⁵  began persecuting ⁶  him.

John 7:21-23

7:21 Jesus replied, ⁷  “I performed one miracle ⁸  and you are all amazed. ⁹  7:22 However, because Moses gave you the practice of circumcision ¹⁰  (not that it came from Moses, but from the forefathers), you circumcise a male child ¹¹  on the Sabbath. 7:23 But if a male child ¹²  is circumcised ¹³  on the Sabbath so that the law of Moses is not broken, ¹⁴  why are you angry with me because I made a man completely well ¹⁵  on the Sabbath?

Matthew 12:1-14

Lord of the Sabbath

12:1 At that time Jesus went through the grain fields on a Sabbath. His ¹⁶  disciples were hungry, and they began to pick heads of wheat ¹⁷  and eat them. 12:2 But when the Pharisees ¹⁸  saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.” 12:3 He ¹⁹  said to them, “Haven’t you read what David did when he and his companions were hungry – 12:4 how he entered the house of God and they ate ²⁰  the sacred bread, ²¹  which was against the law ²²  for him or his companions to eat, but only for the priests? ²³  12:5 Or have you not read in the law that the priests in the temple desecrate the Sabbath and yet are not guilty? 12:6 I ²⁴  tell you that something greater than the temple is here. 12:7 If ²⁵  you had known what this means: ‘I want mercy and not sacrifice,’ ²⁶  you would not have condemned the innocent. 12:8 For the Son of Man is lord ²⁷  of the Sabbath.”

12:9 Then ²⁸  Jesus ²⁹  left that place and entered their synagogue. ³⁰  12:10 A ³¹  man was there who had a withered ³²  hand. And they asked Jesus, ³³  “Is it lawful to heal on the Sabbath?” ³⁴  so that they could accuse him. 12:11 He said to them, “Would not any one of you, if he had one sheep that fell into a pit on the Sabbath, take hold of it and lift it out? 12:12 How much more valuable is a person than a sheep! So it is lawful to do good on the Sabbath.” 12:13 Then he said to the man, “Stretch out your hand.” He stretched it out and it was restored, ³⁵  as healthy as the other. 12:14 But the Pharisees went out and plotted against him, as to how they could assassinate ³⁶  him.

Mark 2:23--3:6

Lord of the Sabbath

2:23 Jesus ³⁷  was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat ³⁸  as they made their way. 2:24 So ³⁹  the Pharisees ⁴⁰  said to him, “Look, why are they doing what is against the law on the Sabbath?” 2:25 He said to them, “Have you never read what David did when he was in need and he and his companions were hungry – 2:26 how he entered the house of God when Abiathar was high priest ⁴¹  and ate the sacred bread, ⁴²  which is against the law ⁴³  for any but the priests to eat, and also gave it to his companions?” ⁴⁴  2:27 Then ⁴⁵  he said to them, “The Sabbath was made for people, ⁴⁶  not people for the Sabbath. 2:28 For this reason the Son of Man is lord ⁴⁷  even of the Sabbath.”

Healing a Withered Hand

3:1 Then ⁴⁸  Jesus ⁴⁹  entered the synagogue ⁵⁰  again, and a man was there who had a withered ⁵¹  hand. 3:2 They watched ⁵²  Jesus ⁵³  closely to see if he would heal him on the Sabbath, ⁵⁴  so that they could accuse him. 3:3 So he said to the man who had the withered hand, “Stand up among all these people.” ⁵⁵  3:4 Then ⁵⁶  he said to them, “Is it lawful to do good on the Sabbath, or evil, to save a life or destroy it?” But they were silent. 3:5 After looking around ⁵⁷  at them in anger, grieved by the hardness of their hearts, ⁵⁸  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ⁵⁹  3:6 So ⁶⁰  the Pharisees ⁶¹  went out immediately and began plotting with the Herodians, ⁶²  as to how they could assassinate ⁶³  him.

Luke 6:1-11

Lord of the Sabbath

6:1 Jesus ⁶⁴  was going through the grain fields on ⁶⁵  a Sabbath, ⁶⁶  and his disciples picked some heads of wheat, ⁶⁷  rubbed them in their hands, and ate them. ⁶⁸  6:2 But some of the Pharisees ⁶⁹  said, “Why are you ⁷⁰  doing what is against the law ⁷¹  on the Sabbath?” 6:3 Jesus ⁷²  answered them, ⁷³  “Haven’t you read what David did when he and his companions were hungry – 6:4 how he entered the house of God, took ⁷⁴  and ate the sacred bread, ⁷⁵  which is not lawful ⁷⁶  for any to eat but the priests alone, and ⁷⁷  gave it to his companions?” ⁷⁸  6:5 Then ⁷⁹  he said to them, “The Son of Man is lord ⁸⁰  of the Sabbath.”

Healing a Withered Hand

6:6 On ⁸¹  another Sabbath, Jesus ⁸²  entered the synagogue ⁸³  and was teaching. Now ⁸⁴  a man was there whose right hand was withered. ⁸⁵  6:7 The experts in the law ⁸⁶  and the Pharisees ⁸⁷  watched ⁸⁸  Jesus ⁸⁹  closely to see if ⁹⁰  he would heal on the Sabbath, ⁹¹  so that they could find a reason to accuse him. 6:8 But ⁹²  he knew ⁹³  their thoughts, ⁹⁴  and said to the man who had the withered hand, “Get up and stand here.” ⁹⁵  So ⁹⁶  he rose and stood there. 6:9 Then ⁹⁷  Jesus said to them, “I ask you, ⁹⁸  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After ⁹⁹  looking around ¹⁰⁰  at them all, he said to the man, ¹⁰¹  “Stretch out your hand.” The man ¹⁰²  did so, and his hand was restored. ¹⁰³  6:11 But they were filled with mindless rage ¹⁰⁴  and began debating with one another what they would do ¹⁰⁵  to Jesus.

Luke 13:10-17

Healing on the Sabbath

13:10 Now he was teaching in one of the synagogues ¹⁰⁶  on the Sabbath, 13:11 and a woman was there ¹⁰⁷  who had been disabled by a spirit ¹⁰⁸  for eighteen years. She ¹⁰⁹  was bent over and could not straighten herself up completely. ¹¹⁰  13:12 When ¹¹¹  Jesus saw her, he called her to him ¹¹²  and said, “Woman, ¹¹³  you are freed ¹¹⁴  from your infirmity.” ¹¹⁵  13:13 Then ¹¹⁶  he placed his hands on her, and immediately ¹¹⁷  she straightened up and praised God. 13:14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work ¹¹⁸  should be done! ¹¹⁹  So come ¹²⁰  and be healed on those days, and not on the Sabbath day.” 13:15 Then the Lord answered him, ¹²¹  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ¹²²  and lead it to water? ¹²³  13:16 Then ¹²⁴  shouldn’t ¹²⁵  this woman, a daughter of Abraham whom Satan ¹²⁶  bound for eighteen long ¹²⁷  years, be released from this imprisonment ¹²⁸  on the Sabbath day?” 13:17 When ¹²⁹  he said this all his adversaries were humiliated, ¹³⁰  but ¹³¹  the entire crowd was rejoicing at all the wonderful things ¹³²  he was doing. ¹³³ 

Luke 14:1

Healing Again on the Sabbath

14:1 Now ¹³⁴  one Sabbath when Jesus went to dine ¹³⁵  at the house of a leader ¹³⁶  of the Pharisees, ¹³⁷  they were watching ¹³⁸  him closely.

[5:9]  ¹ tn Grk “became well.”

[5:9]  ² tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in the previous verse.

[5:9]  ³ tn Grk “Now it was Sabbath on that day.”

[5:16]  ⁴ sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.

[5:16]  ⁵ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:16]  ⁶ tn Or “harassing.”

[7:21]  ⁷ tn Grk “Jesus answered and said to them.”

[7:21]  ⁸ tn Grk “I did one deed.”

[7:21]  ⁹ sn The “one miracle” that caused them all to be amazed was the last previous public miracle in Jerusalem recorded by the author, the healing of the paralyzed man in John 5:1-9 on the Sabbath. (The synoptic gospels record other Sabbath healings, but John does not mention them.)

[7:22]  ¹⁰ tn Grk “gave you circumcision.”

[7:22]  ¹¹ tn Grk “a man.” While the text literally reads “circumcise a man” in actual fact the practice of circumcising male infants on the eighth day after birth (see Phil 3:5) is primarily what is in view here.

[7:23]  ¹² tn Grk “a man.” See the note on “male child” in the previous verse.

[7:23]  ¹³ tn Grk “receives circumcision.”

[7:23]  ¹⁴ sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca. a.d. 100) states: “If circumcision, which attaches to one only of the 248 members of the human body, suspends the Sabbath, how much more shall the saving of the whole body suspend the Sabbath?” So absolutely binding did rabbinic Judaism regard the command of Lev 12:3 to circumcise on the eighth day, that in the Mishnah m. Shabbat 18.3; 19.1, 2; and m. Nedarim 3.11 all hold that the command to circumcise overrides the command to observe the Sabbath.

[7:23]  ¹⁵ tn Or “made an entire man well.”

[12:1]  ¹⁶ tn Here δέ (de) has not been translated.

[12:1]  ¹⁷ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[12:2]  ¹⁸ sn See the note on Pharisees in 3:7.

[12:3]  ¹⁹ tn Here δέ (de) has not been translated.

[12:4]  ²⁰ tc The Greek verb ἔφαγεν (efagen, “he ate”) is found in a majority of witnesses (Ì⁷⁰ C D L W Θ Ë^1,13 33 Ï latt sy co) in place of ἔφαγον (efagon, “they ate”), the wording found in א B pc. ἔφαγεν is most likely motivated by the parallels in Mark and Luke (both of which have the singular).

[12:4]  ²¹ tn Grk “the bread of presentation.”

[12:4]  ²² sn Jesus’ response to the charge that what his disciples were doing was against the law 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.

[12:4]  ²³ sn See 1 Sam 21:1-6.

[12:6]  ²⁴ tn Here δέ (de) has not been translated.

[12:7]  ²⁵ tn Here δέ (de) has not been translated.

[12:7]  ²⁶ sn A quotation from Hos 6:6 (see also Matt 9:13).

[12:8]  ²⁷ tn The term “lord” is in emphatic position in the Greek text.

[12:9]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:9]  ²⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:9]  ³⁰ sn See the note on synagogues in 4:23.

[12:10]  ³¹ tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[12:10]  ³² sn Withered means the man’s hand was shrunken and paralyzed.

[12:10]  ³³ tn Grk “and they asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated. The referent of the pronoun (Jesus) has been specified in the translation for clarity.

[12:10]  ³⁴ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[12:13]  ³⁵ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[12:14]  ³⁶ tn Grk “destroy.”

[2:23]  ³⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ³⁸ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[2:24]  ³⁹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[2:24]  ⁴⁰ sn See the note on Pharisees in 2:16.

[2:26]  ⁴¹ tn A decision about the proper translation of this Greek phrase (ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, ejpi Abiaqar ajrcierew") is very difficult for a number of reasons. The most natural translation of the phrase is “when Abiathar was high priest,” but this is problematic because Abiathar was not the high priest when David entered the temple and ate the sacred bread; Ahimelech is the priest mentioned in 1 Sam 21:1-7. Three main solutions have been suggested to resolve this difficulty. (1) There are alternate readings in various manuscripts, but these are not likely to be original: D W {271} it sy^s and a few others omit ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, no doubt in conformity to the parallels in Matt 12:4 and Luke 6:4; {A C Θ Π Σ Φ 074 ˹³ and many others} add τοῦ before ἀρχιερέως, giving the meaning “in the days of Abiathar the high priest,” suggesting a more general time frame. Neither reading has significant external support and both most likely are motivated by the difficulty of the original reading. (2) Many scholars have hypothesized that one of the three individuals who would have been involved in the transmission of the statement (Jesus who uttered it originally, Mark who wrote it down in the Gospel, or Peter who served as Mark’s source) was either wrong about Abiathar or intentionally loose with the biblical data in order to make a point. (3) It is possible that what is currently understood to be the most natural reading of the text is in fact not correct. (a) There are very few biblical parallels to this grammatical construction (ἐπί + genitive proper noun, followed by an anarthrous common noun), so it is possible that an extensive search for this construction in nonbiblical literature would prove that the meaning does involve a wide time frame. If this is so, “in the days of Abiathar the high priest” would be a viable option. (b) It is also possible that this phrasing serves as a loose way to cite a scripture passage. There is a parallel to this construction in Mark 12:26: “Have you not read in the book of Moses, in the passage about the bush?” Here the final phrase is simply ἐπὶ τοῦ βάτου (ejpi tou batou), but the obvious function of the phrase is to point to a specific passage within the larger section of scripture. Deciding upon a translation here is difficult. The translation above has followed the current consensus on the most natural and probable meaning of the phrase ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως: “when Abiathar was high priest.” It should be recognized, however, that this translation is tentative because the current state of knowledge about the meaning of this grammatical construction is incomplete, and any decision about the meaning of this text is open to future revision.

[2:26]  ⁴² tn Grk “the bread of presentation.”

[2:26]  ⁴³ sn Jesus’ response to the charge that what his disciples were doing was against the law 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.

[2:26]  ⁴⁴ sn See 1 Sam 21:1-6.

[2:27]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:27]  ⁴⁶ tn The Greek term ἄνθρωπος (anqrwpos) is used twice in this verse in a generic sense, referring to both men and women, thus “people.”

[2:28]  ⁴⁷ tn The term “lord” is in emphatic position in the Greek text.

[3:1]  ⁴⁸ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:1]  ⁴⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[3:1]  ⁵⁰ sn See the note on synagogue in 1:21.

[3:1]  ⁵¹ sn Withered means the man’s hand was shrunken and paralyzed.

[3:2]  ⁵² sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[3:2]  ⁵³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ⁵⁴ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[3:3]  ⁵⁵ tn Grk “Stand up in the middle.”

[3:4]  ⁵⁶ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:5]  ⁵⁷ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).

[3:5]  ⁵⁸ tn This term is a collective singular in the Greek text.

[3:5]  ⁵⁹ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[3:6]  ⁶⁰ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:6]  ⁶¹ sn See the note on Pharisees in 2:16.

[3:6]  ⁶² tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.

[3:6]  ⁶³ tn Grk “destroy.”

[6:1]  ⁶⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ⁶⁵ tn Grk “Now it happened that on.” 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.

[6:1]  ⁶⁶ tc Most later mss (A C D Θ Ψ [˹³] Ï lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatw deuteroprwtw, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (Ì⁴ א B L W ˹ 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).

[6:1]  ⁶⁷ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[6:1]  ⁶⁸ tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.

[6:2]  ⁶⁹ sn See the note on Pharisees in 5:17.

[6:2]  ⁷⁰ tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.

[6:2]  ⁷¹ sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.

[6:3]  ⁷² tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:3]  ⁷³ tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

[6:4]  ⁷⁴ tn Grk “and took.”

[6:4]  ⁷⁵ tn Grk “the bread of presentation.”

[6:4]  ⁷⁶ 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]  ⁷⁷ 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]  ⁷⁸ 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.

[6:5]  ⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:5]  ⁸⁰ tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few mss add “also” before the reference to the Son of Man, while a few others add it before the reference to the Sabbath.

[6:6]  ⁸¹ tn Grk “Now it happened that on.” 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.

[6:6]  ⁸² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ⁸³ sn See the note on synagogues in 4:15.

[6:6]  ⁸⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.

[6:6]  ⁸⁵ tn Grk “a man was there and his right hand was withered.”

[6:7]  ⁸⁶ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ⁸⁷ sn See the note on Pharisees in 5:17.

[6:7]  ⁸⁸ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[6:7]  ⁸⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ⁹⁰ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ⁹¹ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[6:8]  ⁹² tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ⁹³ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ⁹⁴ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ⁹⁵ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ⁹⁶ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[6:9]  ⁹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ⁹⁸ sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.

[6:10]  ⁹⁹ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ¹⁰⁰ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).

[6:10]  ¹⁰¹ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ¹⁰² tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ¹⁰³ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[6:11]  ¹⁰⁴ tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

[6:11]  ¹⁰⁵ tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).

[13:10]  ¹⁰⁶ sn See the note on synagogues in 4:15.

[13:11]  ¹⁰⁷ tn Grk “and behold, a woman.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[13:11]  ¹⁰⁸ tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

[13:11]  ¹⁰⁹ tn Grk “years, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:11]  ¹¹⁰ tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.

[13:12]  ¹¹¹ tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[13:12]  ¹¹² tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.

[13:12]  ¹¹³ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[13:12]  ¹¹⁴ tn Or “released.”

[13:12]  ¹¹⁵ tn Or “sickness.”

[13:13]  ¹¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:13]  ¹¹⁷ sn The healing took place immediately.

[13:14]  ¹¹⁸ sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.

[13:14]  ¹¹⁹ tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ¹²⁰ tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[13:15]  ¹²¹ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ¹²² tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ¹²³ 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]  ¹²⁴ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ¹²⁵ 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]  ¹²⁶ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ¹²⁷ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ¹²⁸ tn Or “bondage”; Grk “bond.”

[13:17]  ¹²⁹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:17]  ¹³⁰ tn Or “were put to shame.”

[13:17]  ¹³¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17]  ¹³² sn Concerning all the wonderful things see Luke 7:16; 19:37.

[13:17]  ¹³³ tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

[14:1]  ¹³⁴ 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.

[14:1]  ¹³⁵ tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ¹³⁶ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ¹³⁷ sn See the note on Pharisees in 5:17.

[14:1]  ¹³⁸ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.