Luke 6:8-10

6:8 But ¹  he knew ²  their thoughts, ³  and said to the man who had the withered hand, “Get up and stand here.” ⁴  So ⁵  he rose and stood there. 6:9 Then ⁶  Jesus said to them, “I ask you, ⁷  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After ⁸  looking around ⁹  at them all, he said to the man, ¹⁰  “Stretch out your hand.” The man ¹¹  did so, and his hand was restored. ¹² 

Psalms 107:20

107:20 He sent them an assuring word ¹³  and healed them;

he rescued them from the pits where they were trapped. ¹⁴ 

Isaiah 65:1

The Lord Will Distinguish Between Sinners and the Godly

65:1 “I made myself available to those who did not ask for me; ¹⁵ 

I appeared to those who did not look for me. ¹⁶ 

I said, ‘Here I am! Here I am!’

to a nation that did not invoke ¹⁷  my name.

Matthew 8:16

8:16 When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word, and healed all who were sick. ¹⁸ 

[6:8]  ¹ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ² sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ³ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ⁴ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ⁵ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

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

[6:9]  ⁷ 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]  ⁸ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ⁹ 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]  ¹⁰ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ¹¹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ¹² 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.

[107:20]  ¹³ tn Heb “he sent his word.” This probably refers to an oracle of assurance which announced his intention to intervene (see L. C. Allen, Psalms 101-150 [WBC], 59).

[107:20]  ¹⁴ tn Heb “he rescued from their traps.” The Hebrew word שְׁחִית (shekhit, “trap”) occurs only here and in Lam 4:20, where it refers to a trap or pit in which one is captured. Because of the rarity of the term and the absence of an object with the verb “rescued,” some prefer to emend the text of Ps 107:20, reading מִשַׁחַת חַיָּתָם (mishakhat khayyatam, “[he rescued] their lives from the pit”). Note also NIV “from the grave,” which interprets the “pit” as Sheol or the grave.

[65:1]  ¹⁵ tn Heb “I allowed myself to be sought by those who did not ask.”

[65:1]  ¹⁶ tn Heb “I allowed myself to be found by those who did not seek.”

[65:1]  ¹⁷ tn Heb “call out in”; NASB, NIV, NRSV “call on.”

[8:16]  ¹⁸ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.