Lukas 5:17--6:11
Konteks5:17 Now on 1 one of those days, while he was teaching, there were Pharisees 2 and teachers of the law 3 sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), 4 and the power of the Lord was with him 5 to heal. 5:18 Just then 6 some men showed up, carrying a paralyzed man 7 on a stretcher. 8 They 9 were trying to bring him in and place him before Jesus. 10 5:19 But 11 since they found 12 no way to carry him in because of the crowd, they went up on the roof 13 and let him down on the stretcher 14 through the roof tiles 15 right 16 in front of Jesus. 17 5:20 When 18 Jesus 19 saw their 20 faith he said, “Friend, 21 your sins are forgiven.” 22 5:21 Then 23 the experts in the law 24 and the Pharisees began to think 25 to themselves, 26 “Who is this man 27 who is uttering blasphemies? 28 Who can forgive sins but God alone?” 5:22 When Jesus perceived 29 their hostile thoughts, 30 he said to them, 31 “Why are you raising objections 32 within yourselves? 5:23 Which is easier, 33 to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know 34 that the Son of Man 35 has authority on earth to forgive sins” – he said to the paralyzed man 36 – “I tell you, stand up, take your stretcher 37 and go home.” 38 5:25 Immediately 39 he stood up before them, picked 40 up the stretcher 41 he had been lying on, and went home, glorifying 42 God. 5:26 Then 43 astonishment 44 seized them all, and they glorified 45 God. They were filled with awe, 46 saying, “We have seen incredible 47 things 48 today.” 49
5:27 After 50 this, Jesus 51 went out and saw a tax collector 52 named Levi 53 sitting at the tax booth. 54 “Follow me,” 55 he said to him. 5:28 And he got up and followed him, leaving everything 56 behind. 57
5:29 Then 58 Levi gave a great banquet 59 in his house for Jesus, 60 and there was a large crowd of tax collectors and others sitting 61 at the table with them. 5:30 But 62 the Pharisees 63 and their experts in the law 64 complained 65 to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” 66 5:31 Jesus 67 answered them, “Those who are well don’t need a physician, but those who are sick do. 68 5:32 I have not come 69 to call the righteous, but sinners to repentance.” 70
5:33 Then 71 they said to him, “John’s 72 disciples frequently fast 73 and pray, 74 and so do the disciples of the Pharisees, 75 but yours continue to eat and drink.” 76 5:34 So 77 Jesus said to them, “You cannot make the wedding guests 78 fast while the bridegroom 79 is with them, can you? 80 5:35 But those days are coming, and when the bridegroom is taken from them, 81 at that time 82 they will fast.” 5:36 He also told them a parable: 83 “No one tears a patch from a new garment and sews 84 it on an old garment. If he does, he will have torn 85 the new, and the piece from the new will not match the old. 86 5:37 And no one pours new wine into old wineskins. 87 If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed. 5:38 Instead new wine must be poured into new wineskins. 88 5:39 89 No 90 one after drinking old wine wants the new, for he says, ‘The old is good enough.’” 91
6:1 Jesus 92 was going through the grain fields on 93 a Sabbath, 94 and his disciples picked some heads of wheat, 95 rubbed them in their hands, and ate them. 96 6:2 But some of the Pharisees 97 said, “Why are you 98 doing what is against the law 99 on the Sabbath?” 6:3 Jesus 100 answered them, 101 “Haven’t you read what David did when he and his companions were hungry – 6:4 how he entered the house of God, took 102 and ate the sacred bread, 103 which is not lawful 104 for any to eat but the priests alone, and 105 gave it to his companions?” 106 6:5 Then 107 he said to them, “The Son of Man is lord 108 of the Sabbath.”
6:6 On 109 another Sabbath, Jesus 110 entered the synagogue 111 and was teaching. Now 112 a man was there whose right hand was withered. 113 6:7 The experts in the law 114 and the Pharisees 115 watched 116 Jesus 117 closely to see if 118 he would heal on the Sabbath, 119 so that they could find a reason to accuse him. 6:8 But 120 he knew 121 their thoughts, 122 and said to the man who had the withered hand, “Get up and stand here.” 123 So 124 he rose and stood there. 6:9 Then 125 Jesus said to them, “I ask you, 126 is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After 127 looking around 128 at them all, he said to the man, 129 “Stretch out your hand.” The man 130 did so, and his hand was restored. 131 6:11 But they were filled with mindless rage 132 and began debating with one another what they would do 133 to Jesus.
[5:17] 1 tn Grk “And 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.
[5:17] 2 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
[5:17] 3 tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.
[5:17] 4 sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.
[5:17] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:17] 5 tc Most
[5:18] 6 tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.
[5:18] 7 tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.
[5:18] 8 tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
[5:18] 9 tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
[5:18] 10 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:19] 11 tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.
[5:19] 12 tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.
[5:19] 13 sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.
[5:19] 14 tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).
[5:19] 15 tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.
[5:19] 16 tn Grk “in the midst.”
[5:19] 17 sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?
[5:20] 18 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[5:20] 19 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:20] 20 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
[5:20] 21 tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).
[5:20] 22 tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.
[5:20] sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[5:21] 23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:21] 24 tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.
[5:21] 25 tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.
[5:21] 26 tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
[5:21] 27 tn Grk “this one” (οὗτος, Joutos).
[5:21] 28 sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
[5:22] 29 sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.
[5:22] 30 tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.
[5:22] 31 tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.
[5:22] 32 tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”
[5:23] 33 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
[5:24] 34 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
[5:24] 35 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
[5:24] 36 tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.
[5:24] sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
[5:24] 37 tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).
[5:24] 38 tn Grk “to your house.”
[5:25] 39 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:25] 40 tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.
[5:25] 41 tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.
[5:25] 42 sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.
[5:26] 43 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:26] 44 tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”
[5:26] 45 tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.
[5:26] 46 tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.
[5:26] 47 tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).
[5:26] 48 tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.
[5:26] 49 sn See the note on today in 2:11.
[5:27] 50 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:27] 51 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[5:27] 52 sn See the note on tax collectors in 3:12.
[5:27] 53 sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.
[5:27] 54 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
[5:27] sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
[5:27] 55 sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.
[5:28] 56 sn On the phrase leaving everything see Luke 5:10-11; 14:33.
[5:28] 57 tn The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.
[5:29] 58 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:29] 59 sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.
[5:29] 60 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:29] 61 tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.
[5:30] 62 tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.
[5:30] 63 sn See the note on Pharisees in 5:17.
[5:30] 64 tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.
[5:30] 65 tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.
[5:30] 66 sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.
[5:31] 67 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:31] 68 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.
[5:32] 69 sn I have not come is another commission statement by Jesus; see 4:43-44.
[5:32] 70 sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.
[5:33] 71 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:33] 72 tc Most
[5:33] sn John refers to John the Baptist.
[5:33] 73 sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.
[5:33] 74 tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.
[5:33] 75 sn See the note on Pharisees in 5:17.
[5:33] 76 tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).
[5:34] 77 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.
[5:34] 78 tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).
[5:34] 79 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).
[5:34] 80 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).
[5:35] 81 sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.
[5:35] 82 tn Grk “then in those days.”
[5:36] 83 sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.
[5:36] 84 tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.
[5:36] 85 tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.
[5:36] 86 sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.
[5:37] 87 sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
[5:38] 88 tc Most
[5:38] sn The meaning of the saying new wine…into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
[5:39] 89 tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these
[5:39] 90 tc ‡ Although most
[5:39] 91 tc Most
[5:39] tn Grk “good.”
[5:39] sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).
[6:1] 92 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:1] 93 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] 94 tc Most later
[6:1] 95 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] 96 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] 97 sn See the note on Pharisees in 5:17.
[6:2] 98 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] 99 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] 100 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:3] 101 tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”
[6:4] 103 tn Grk “the bread of presentation.”
[6:4] sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). These were the loaves that David requested from Ahimelech for himself and his men (1 Sam 21:1-6; cf. also Matt 12:1-8; Mark 2:23-28).
[6:4] 104 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] 105 tc Most
[6:4] 106 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.
[6:4] sn See 1 Sam 21:1-6.
[6:5] 107 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:5] 108 tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few
[6:5] sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.
[6:6] 109 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] 110 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:6] 111 sn See the note on synagogues in 4:15.
[6:6] 112 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] 113 tn Grk “a man was there and his right hand was withered.”
[6:6] sn Withered means the man’s hand was shrunken and paralyzed.
[6:7] 114 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
[6:7] 115 sn See the note on Pharisees in 5:17.
[6:7] 116 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] 117 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[6:7] 118 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
[6:7] 119 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] 120 tn Here the conjunction δέ (de) has been translated as contrastive.
[6:8] 121 sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.
[6:8] 122 tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.
[6:8] 123 sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
[6:8] 124 tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.
[6:9] 125 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:9] 126 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] 127 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 128 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] 129 tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.
[6:10] 130 tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[6:10] 131 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] 132 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] 133 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).
