Luke 6:10

6:10 After ¹  looking around ²  at them all, he said to the man, ³  “Stretch out your hand.” The man ⁴  did so, and his hand was restored. ⁵ 

Luke 13:15

13:15 Then the Lord answered him, ⁶  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ⁷  and lead it to water? ⁸ 

Ephesians 4:26

4:26 Be angry and do not sin; ⁹  do not let the sun go down on the cause of your anger. ¹⁰ 

Revelation 6:16

6:16 They ¹¹  said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, ¹² 

[6:10]  ¹ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ² 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]  ³ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ⁴ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ⁵ 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.

[13:15]  ⁶ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ⁷ tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ⁸ 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.

[4:26]  ⁹ sn A quotation from Ps 4:4. Although several translations render the phrase Be angry and do not sin as “If you are angry, do not sin” such is unlikely on a grammatical, lexical, and historical level (see D. B. Wallace, “᾿Οργίζεσθε in Ephesians 4:26: Command or Condition?” CTR 3 [1989]: 352-72). The idea of vv. 26-27 is as follows: Christians are to exercise a righteous indignation over sin in the midst of the believing community (v. 26a; note that v. 25 is restricting the discussion to those in the body of Christ). When other believers sin, such people should be gently and quickly confronted (v. 26b), for if the body of Christ does not address sin in its midst, the devil gains a foothold (v. 27). “Entirely opposite of the ‘introspective conscience’ view, this text seems to be a shorthand expression for church discipline, suggesting that there is a biblical warrant for δικαία ὀργή [dikaia orgh] (as the Greeks put it) – righteous indignation” (ExSyn 492).

[4:26]  ¹⁰ tn The word παροργισμός (parorgismo"), typically translated “anger” in most versions is used almost exclusively of the source of anger rather than the results in Greek literature (thus, it refers to an external cause or provocation rather than an internal reaction). The notion of “cause of your anger” is both lexically and historically justified. The apparently proverbial nature of the statement (“Do not let the sun go down on the cause of your anger”) finds several remarkable parallels in Pss. Sol. 8:8-9: “(8) God laid bare their sins in the full light of day; All the earth came to know the righteous judgments of God. (9) In secret places underground their iniquities (were committed) to provoke (Him) to anger” (R. H. Charles’ translation). Not only is παροργισμός used, but righteous indignation against God’s own people and the laying bare of their sins in broad daylight are also seen.

[6:16]  ¹¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[6:16]  ¹² tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.