Luke 13:14

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 ¹  should be done! ²  So come ³  and be healed on those days, and not on the Sabbath day.”

Luke 14:1-6

Healing Again on the Sabbath

14:1 Now ⁴  one Sabbath when Jesus went to dine ⁵  at the house of a leader ⁶  of the Pharisees, ⁷  they were watching ⁸  him closely. 14:2 There ⁹  right ¹⁰  in front of him was a man suffering from dropsy. ¹¹  14:3 So ¹²  Jesus asked ¹³  the experts in religious law ¹⁴  and the Pharisees, “Is it lawful to heal on the Sabbath ¹⁵  or not?” 14:4 But they remained silent. So ¹⁶  Jesus ¹⁷  took hold of the man, ¹⁸  healed him, and sent him away. ¹⁹  14:5 Then ²⁰  he said to them, “Which of you, if you have a son ²¹  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 14:6 But ²²  they could not reply ²³  to this.

Psalms 37:32-33

37:32 Evil men set an ambush for the godly

and try to kill them. ²⁴ 

37:33 But the Lord does not surrender the godly,

or allow them to be condemned in a court of law. ²⁵ 

Psalms 38:12

38:12 Those who seek my life try to entrap me; ²⁶ 

those who want to harm me speak destructive words;

all day long they say deceitful things.

Isaiah 29:21

29:21 those who bear false testimony against a person, ²⁷ 

who entrap the one who arbitrates at the city gate ²⁸ 

and deprive the innocent of justice by making false charges. ²⁹ 

Jeremiah 20:10

20:10 I ³⁰  hear many whispering words of intrigue against me.

Those who would cause me terror are everywhere! ³¹ 

They are saying, “Come on, let’s publicly denounce him!” ³² 

All my so-called friends ³³  are just watching for

something that would lead to my downfall. ³⁴ 

They say, “Perhaps he can be enticed into slipping up,

so we can prevail over ³⁵  him and get our revenge on him.

Mark 3:2

3:2 They watched ³⁶  Jesus ³⁷  closely to see if he would heal him on the Sabbath, ³⁸  so that they could accuse him.

John 5:10-16

5:10 So the Jewish leaders ³⁹  said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.” ⁴⁰  5:11 But he answered them, “The man who made me well said to me, ‘Pick up your mat ⁴¹  and walk.’” 5:12 They asked him, “Who is the man who said to you, ‘Pick up your mat ⁴²  and walk’?” ⁴³  5:13 But the man who had been healed did not know who it was, for Jesus had slipped out, since there was a crowd in that place.

5:14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don’t sin any more, ⁴⁴  lest anything worse happen to you.” 5:15 The man went away and informed the Jewish leaders ⁴⁵  that Jesus was the one who had made him well.

Responding to Jewish Leaders

5:16 Now because Jesus was doing these things ⁴⁶  on the Sabbath, the Jewish leaders ⁴⁷  began persecuting ⁴⁸  him.

John 9:16

9:16 Then some of the Pharisees began to say, ⁴⁹  “This man is not from God, because he does not observe ⁵⁰  the Sabbath.” ⁵¹  But others said, “How can a man who is a sinner perform ⁵²  such miraculous signs?” Thus there was a division ⁵³  among them.

John 9:26-29

9:26 Then they said to him, “What did he do to you? How did he cause you to see?” ⁵⁴  9:27 He answered, ⁵⁵  “I told you already and you didn’t listen. ⁵⁶  Why do you want to hear it ⁵⁷  again? You people ⁵⁸  don’t want to become his disciples too, do you?”

9:28 They ⁵⁹  heaped insults ⁶⁰  on him, saying, ⁶¹  “You are his disciple! ⁶²  We are disciples of Moses! 9:29 We know that God has spoken to Moses! We do not know where this man ⁶³  comes from!”

[13:14]  ¹ 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]  ² tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ³ tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[14:1]  ⁴ 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]  ⁵ tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ⁶ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ⁷ sn See the note on Pharisees in 5:17.

[14:1]  ⁸ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[14:2]  ⁹ tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:2]  ¹⁰ tn Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.

[14:2]  ¹¹ sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.

[14:3]  ¹² tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).

[14:3]  ¹³ tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”

[14:3]  ¹⁴ tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

[14:3]  ¹⁵ sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?

[14:4]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).

[14:4]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:4]  ¹⁸ tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

[14:4]  ¹⁹ tn Or “and let him go.”

[14:5]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ²¹ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

[14:6]  ²² tn καί (kai) has been translated here as “but” to indicate the contrast present in this context. The experts, who should be expected to know the law, are unable to respond to Jesus’ question.

[14:6]  ²³ sn They could not reply. Twice in the scene, the experts remain silent (see v. 4). That, along with the presence of power working through Jesus, serves to indicate endorsement of his work and message.

[37:32]  ²⁴ tn Heb “an evil [one] watches the godly [one] and seeks to kill him.” The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The active participles describe characteristic behavior.

[37:33]  ²⁵ tn Heb “the Lord does not abandon him into his hand or condemn him when he is judged.” The imperfects draw attention to the Lord’s characteristic behavior in this regard.

[38:12]  ²⁶ tn Heb “lay snares.”

[29:21]  ²⁷ tn Heb “the ones who make a man a sinner with a word.” The Hiphil of חָטָא (khata’) here has a delocutive sense: “declare a man sinful/guilty.”

[29:21]  ²⁸ sn Legal disputes were resolved at the city gate, where the town elders met. See Amos 5:10.

[29:21]  ²⁹ tn Heb “and deprive by emptiness the innocent.”

[20:10]  ³⁰ tn It would be difficult to render accurately the Hebrew particle כִּי (ki) that introduces this verse without lengthening the English line unduly. It probably means something like “This is true even though I…,” i.e., the particle is concessive (cf. BDB s.v. כִּי 2.c). No other nuance seems appropriate. The particle is left out of the translation, but its presence is acknowledged here.

[20:10]  ³¹ tn The phrase translated “Those who would cause me terror are everywhere” has already occurred in 6:25 in the context of the terror caused by the enemy from the north and in 20:3 in reference to the curse pronounced on Pashhur who would experience it first hand. Some have seen the phrase here not as Jeremiah’s ejaculation of terror but of his assailant’s taunts of his message or even their taunting nickname for him. But comparison of this passage with the first two lines of Ps 31:13 (31:14 HT) which are word for word the same as these two will show that it refers to the terror inspired by the plots of his enemies to do away with him. It is also clear from the context of that passage and the following context here that the “whispering of many” (the literal translation of “many whispering words of intrigue against me) refers to intrigues to take vengeance on him and do away with him.

[20:10]  ³² tn Heb “Denounce and let us denounce him.” The verb which is translated “denounce” (נָגַד, nagad) does not take an accusative object of person as it does here very often. When it does it usually means to inform someone. The only relevant passage appears to be Job 17:5 where it means something like “denounce.” What is probably involved here are the attempts to portray Jeremiah as a traitor (Jer 26:10) and a false prophet (see his conflict with Hananiah in Jer 28).

[20:10]  ³³ tn Heb “the men of my peace [who are concerned about my welfare].” For this phrase compare Ps 41:9 (41:10 HT); Jer 38:22. It is generally agreed that irony is being invoked here, hence “so-called” is supplied in the translation to bring out the irony.

[20:10]  ³⁴ tn Heb “watching my stumbling [for me to stumble].” Metaphorically they were watching for some slip-up that would lead to his downfall. Compare the use in Pss 35:15 and 38:17 (38:18 HT).

[20:10]  ³⁵ tn All the text says literally is “Perhaps he can be enticed so that we can prevail over him.” However the word “enticed” needs some qualification. As W. McKane (Jeremiah [ICC], 1:479) notes it should probably be read in the context of the “stumbling” (= “something that would lead to my downfall”). Hence “slipping up” has been supplied as an object. It is vague enough to avoid specifics as the original text does but suggests some reference to “something that would lead to my downfall.”

[3:2]  ³⁶ 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]  ³⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ³⁸ 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).

[5:10]  ³⁹ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the Jewish authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9).

[5:10]  ⁴⁰ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[5:11]  ⁴¹ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[5:12]  ⁴² tc While a number of mss, especially the later ones (A^c C³ D Θ Ψ Ë^1,13 33 Ï latt sy), include the words τον κραβ(β)ατ(τ)ον σου (ton krab(b)at(t)on sou, “your mat”) here, the earliest and best (Ì^66,75 א B C* L) do not. Nevertheless, in the translation, it is necessary to supply the words due to the demands of English style, which does not typically allow for understood or implied direct objects as Greek does.

[5:12]  ⁴³ tn Grk “Pick up and walk”; the object (the mat) is implied but not repeated.

[5:14]  ⁴⁴ tn Since this is a prohibition with a present imperative, the translation “stop sinning” is sometimes suggested. This is not likely, however, since the present tense is normally used in prohibitions involving a general condition (as here) while the aorist tense is normally used in specific instances. Only when used opposite the normal usage (the present tense in a specific instance, for example) would the meaning “stop doing what you are doing” be appropriate.

[5:15]  ⁴⁵ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:16]  ⁴⁶ 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]  ⁴⁷ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:16]  ⁴⁸ tn Or “harassing.”

[9:16]  ⁴⁹ tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).

[9:16]  ⁵⁰ tn Grk “he does not keep.”

[9:16]  ⁵¹ sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ⁵² tn Grk “do.”

[9:16]  ⁵³ tn Or “So there was discord.”

[9:26]  ⁵⁴ tn Grk “open your eyes” (an idiom referring to restoration of sight).

[9:27]  ⁵⁵ tn Grk “He answered them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[9:27]  ⁵⁶ tn Grk “you did not hear.”

[9:27]  ⁵⁷ tn “It” is not in the Greek text but has been supplied. Direct objects in Greek were often omitted when they were clearly implied in the context.

[9:27]  ⁵⁸ tn The word “people” is supplied in the translation to clarify the plural Greek pronoun and verb.

[9:28]  ⁵⁹ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:28]  ⁶⁰ tn The Greek word means “to insult strongly” or “slander.”

[9:28]  ⁶¹ tn Grk “and said.”

[9:28]  ⁶² tn Grk “You are that one’s disciple.”

[9:29]  ⁶³ tn Grk “where this one.”