Matius 12:9-13

12:9 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 3:1-6

Healing a Withered Hand

3:1 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  3:6 So ²¹  the Pharisees ²²  went out immediately and began plotting with the Herodians, ²³  as to how they could assassinate ²⁴  him.

Lukas 6:6-11

Healing a Withered Hand

6:6 On ²⁵  another Sabbath, Jesus ²⁶  entered the synagogue ²⁷  and was teaching. Now ²⁸  a man was there whose right hand was withered. ²⁹  6:7 The experts in the law ³⁰  and the Pharisees ³¹  watched ³²  Jesus ³³  closely to see if ³⁴  he would heal on the Sabbath, ³⁵  so that they could find a reason to accuse him. 6:8 But ³⁶  he knew ³⁷  their thoughts, ³⁸  and said to the man who had the withered hand, “Get up and stand here.” ³⁹  So ⁴⁰  he rose and stood there. 6:9 Then ⁴¹  Jesus said to them, “I ask you, ⁴²  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After ⁴³  looking around ⁴⁴  at them all, he said to the man, ⁴⁵  “Stretch out your hand.” The man ⁴⁶  did so, and his hand was restored. ⁴⁷  6:11 But they were filled with mindless rage ⁴⁸  and began debating with one another what they would do ⁴⁹  to Jesus.

[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.

[3:6]  ²¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:6]  ²² sn See the note on Pharisees in 2:16.

[3:6]  ²³ tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.

[3:6]  sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[3:6]  ²⁴ tn Grk “destroy.”

[6:6]  ²⁵ 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]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ²⁷ sn See the note on synagogues in 4:15.

[6:6]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ³¹ sn See the note on Pharisees in 5:17.

[6:7]  ³² 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]  ³³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ³⁴ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ³⁵ 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]  ³⁶ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ³⁷ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ³⁸ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ³⁹ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ⁴⁰ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[6:9]  ⁴¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ⁴² 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]  ⁴³ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ⁴⁴ 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]  ⁴⁵ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ⁴⁶ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ 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).