Matius 12:9-13
Konteks12:9 Then 1 Jesus 2 left that place and entered their synagogue. 3 12:10 A 4 man was there who had a withered 5 hand. And they asked Jesus, 6 “Is it lawful to heal on the Sabbath?” 7 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.” 12:13 Then he said to the man, “Stretch out your hand.” He stretched it out and it was restored, 8 as healthy as the other.
Markus 3:1-5
Konteks3:1 Then 9 Jesus 10 entered the synagogue 11 again, and a man was there who had a withered 12 hand. 3:2 They watched 13 Jesus 14 closely to see if he would heal him on the Sabbath, 15 so that they could accuse him. 3:3 So he said to the man who had the withered hand, “Stand up among all these people.” 16 3:4 Then 17 he said to them, “Is it lawful to do good on the Sabbath, or evil, to save a life or destroy it?” But they were silent. 3:5 After looking around 18 at them in anger, grieved by the hardness of their hearts, 19 he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. 20
Lukas 6:6-10
Konteks6:6 On 21 another Sabbath, Jesus 22 entered the synagogue 23 and was teaching. Now 24 a man was there whose right hand was withered. 25 6:7 The experts in the law 26 and the Pharisees 27 watched 28 Jesus 29 closely to see if 30 he would heal on the Sabbath, 31 so that they could find a reason to accuse him. 6:8 But 32 he knew 33 their thoughts, 34 and said to the man who had the withered hand, “Get up and stand here.” 35 So 36 he rose and stood there. 6:9 Then 37 Jesus said to them, “I ask you, 38 is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After 39 looking around 40 at them all, he said to the man, 41 “Stretch out your hand.” The man 42 did so, and his hand was restored. 43
[12:9] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:9] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:9] 3 sn See the note on synagogues in 4:23.
[12:10] 4 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] 5 sn Withered means the man’s hand was shrunken and paralyzed.
[12:10] 6 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] 7 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).
[12:13] 8 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.
[3:1] 9 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:1] 10 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[3:1] 11 sn See the note on synagogue in 1:21.
[3:1] 12 sn Withered means the man’s hand was shrunken and paralyzed.
[3:2] 13 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] 14 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[3:2] 15 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).
[3:3] 16 tn Grk “Stand up in the middle.”
[3:3] sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
[3:4] 17 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:5] 18 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”).
[3:5] 19 tn This term is a collective singular in the Greek text.
[3:5] 20 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.
[6:6] 21 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] 22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:6] 23 sn See the note on synagogues in 4:15.
[6:6] 24 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] 25 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] 26 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
[6:7] 27 sn See the note on Pharisees in 5:17.
[6:7] 28 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] 29 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[6:7] 30 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
[6:7] 31 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] 32 tn Here the conjunction δέ (de) has been translated as contrastive.
[6:8] 33 sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.
[6:8] 34 tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.
[6:8] 35 sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
[6:8] 36 tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.
[6:9] 37 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:9] 38 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] 39 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 40 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] 41 tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.
[6:10] 42 tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[6:10] 43 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.
