Mark 2:27-28

2:27 Then ¹  he said to them, “The Sabbath was made for people, ²  not people for the Sabbath. 2:28 For this reason the Son of Man is lord ³  even of the Sabbath.”

Hosea 6:6

6:6 For I delight in faithfulness, not simply in sacrifice;

I delight ⁴  in acknowledging God, not simply in whole burnt offerings. ⁵ 

Matthew 12:10-12

12:10 A ⁶  man was there who had a withered ⁷  hand. And they asked Jesus, ⁸  “Is it lawful to heal on the Sabbath?” ⁹  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.”

Luke 6:9

6:9 Then ¹⁰  Jesus said to them, “I ask you, ¹¹  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?”

Luke 13:13-17

13:13 Then ¹²  he placed his hands on her, and immediately ¹³  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 ¹⁴  should be done! ¹⁵  So come ¹⁶  and be healed on those days, and not on the Sabbath day.” 13:15 Then the Lord answered him, ¹⁷  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ¹⁸  and lead it to water? ¹⁹  13:16 Then ²⁰  shouldn’t ²¹  this woman, a daughter of Abraham whom Satan ²²  bound for eighteen long ²³  years, be released from this imprisonment ²⁴  on the Sabbath day?” 13:17 When ²⁵  he said this all his adversaries were humiliated, ²⁶  but ²⁷  the entire crowd was rejoicing at all the wonderful things ²⁸  he was doing. ²⁹ 

Luke 14:1-5

Healing Again on the Sabbath

14:1 Now ³⁰  one Sabbath when Jesus went to dine ³¹  at the house of a leader ³²  of the Pharisees, ³³  they were watching ³⁴  him closely. 14:2 There ³⁵  right ³⁶  in front of him was a man suffering from dropsy. ³⁷  14:3 So ³⁸  Jesus asked ³⁹  the experts in religious law ⁴⁰  and the Pharisees, “Is it lawful to heal on the Sabbath ⁴¹  or not?” 14:4 But they remained silent. So ⁴²  Jesus ⁴³  took hold of the man, ⁴⁴  healed him, and sent him away. ⁴⁵  14:5 Then ⁴⁶  he said to them, “Which of you, if you have a son ⁴⁷  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”

[2:27]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:27]  ² 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]  ³ tn The term “lord” is in emphatic position in the Greek text.

[6:6]  ⁴ tn The phrase “I delight” does not appear in the Hebrew text a second time in this verse, but is implied from the parallelism in the preceding line.

[6:6]  ⁵ sn Contrary to popular misunderstanding, Hosea does not reject animal sacrifice nor cultic ritual, and advocate instead obedience only. Rather, God does not delight in ritual sacrifice without the accompanying prerequisite moral obedience (1 Sam 15:22; Pss 40:6-8; 51:16-17; Prov 21:3; Isa 1:11-17; Jer 7:21-23; Hos 6:6; Mic 6:6-8). However, if prerequisite moral obedience is present, he delights in sacrificial worship as an outward expression (Ps 51:19). Presented by a repentant obedient worshiper, whole burnt offerings were “an aroma pleasing” to the Lord (Lev 1:9, 13).

[12:10]  ⁶ 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]  ⁷ sn Withered means the man’s hand was shrunken and paralyzed.

[12:10]  ⁸ 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]  ⁹ 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).

[6:9]  ¹⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ¹¹ 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.

[13:13]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

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

[13:14]  ¹⁴ 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]  ¹⁵ tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ¹⁶ tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[13:15]  ¹⁷ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ¹⁸ tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ¹⁹ 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]  ²⁰ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ²¹ 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]  ²² sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ²³ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ²⁴ tn Or “bondage”; Grk “bond.”

[13:17]  ²⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:17]  ²⁶ tn Or “were put to shame.”

[13:17]  ²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17]  ²⁸ sn Concerning all the wonderful things see Luke 7:16; 19:37.

[13:17]  ²⁹ tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

[14:1]  ³⁰ 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]  ³¹ tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ³² tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ³³ sn See the note on Pharisees in 5:17.

[14:1]  ³⁴ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[14:2]  ³⁵ tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:2]  ³⁶ 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]  ³⁷ sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.

[14:3]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

[14:3]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:4]  ⁴⁴ tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

[14:4]  ⁴⁵ tn Or “and let him go.”

[14:5]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ⁴⁷ 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.”