Lukas 4:16
Konteks4:16 Now 1 Jesus 2 came to Nazareth, 3 where he had been brought up, and went into the synagogue 4 on the Sabbath day, as was his custom. 5 He 6 stood up to read, 7
Lukas 4:31
Konteks4:31 So 8 he went down to Capernaum, 9 a town 10 in Galilee, and on the Sabbath he began to teach the people. 11
Lukas 6:1-2
Konteks6:1 Jesus 12 was going through the grain fields on 13 a Sabbath, 14 and his disciples picked some heads of wheat, 15 rubbed them in their hands, and ate them. 16 6:2 But some of the Pharisees 17 said, “Why are you 18 doing what is against the law 19 on the Sabbath?”
Lukas 6:5-7
Konteks6:5 Then 20 he said to them, “The Son of Man is lord 21 of the Sabbath.”
6:6 On 22 another Sabbath, Jesus 23 entered the synagogue 24 and was teaching. Now 25 a man was there whose right hand was withered. 26 6:7 The experts in the law 27 and the Pharisees 28 watched 29 Jesus 30 closely to see if 31 he would heal on the Sabbath, 32 so that they could find a reason to accuse him.
Lukas 6:9
Konteks6:9 Then 33 Jesus said to them, “I ask you, 34 is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?”
Lukas 13:10
Konteks13:10 Now he was teaching in one of the synagogues 35 on the Sabbath,
Lukas 13:14-16
Konteks13:14 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 36 should be done! 37 So come 38 and be healed on those days, and not on the Sabbath day.” 13:15 Then the Lord answered him, 39 “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, 40 and lead it to water? 41 13:16 Then 42 shouldn’t 43 this woman, a daughter of Abraham whom Satan 44 bound for eighteen long 45 years, be released from this imprisonment 46 on the Sabbath day?”
Lukas 14:1
Konteks14:1 Now 47 one Sabbath when Jesus went to dine 48 at the house of a leader 49 of the Pharisees, 50 they were watching 51 him closely.
Lukas 14:3
Konteks14:3 So 52 Jesus asked 53 the experts in religious law 54 and the Pharisees, “Is it lawful to heal on the Sabbath 55 or not?”
Lukas 14:5
Konteks14:5 Then 56 he said to them, “Which of you, if you have a son 57 or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”
Lukas 23:54
Konteks23:54 It was the day of preparation 58 and the Sabbath was beginning. 59
Lukas 23:56
Konteks23:56 Then 60 they returned and prepared aromatic spices 61 and perfumes. 62
On the Sabbath they rested according to the commandment. 63
[4:16] 1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[4:16] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:16] 3 sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.
[4:16] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[4:16] 4 sn See the note on synagogues in 4:15.
[4:16] 5 tn Grk “according to his custom.”
[4:16] 6 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:16] 7 sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.
[4:31] 8 tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.
[4:31] 9 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.
[4:31] map For location see Map1 D2; Map2 C3; Map3 B2.
[4:31] 11 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
[6:1] 12 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:1] 13 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] 14 tc Most later
[6:1] 15 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] 16 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] 17 sn See the note on Pharisees in 5:17.
[6:2] 18 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] 19 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.
[6:5] 20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:5] 21 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] 22 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] 23 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:6] 24 sn See the note on synagogues in 4:15.
[6:6] 25 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] 26 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] 27 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
[6:7] 28 sn See the note on Pharisees in 5:17.
[6:7] 29 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] 30 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[6:7] 31 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
[6:7] 32 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] 33 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:9] 34 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.
[13:10] 35 sn See the note on synagogues in 4:15.
[13:14] 36 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] 37 tn Grk “on which it is necessary to work.” This has been simplified in the translation.
[13:14] 38 tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.
[13:15] 39 tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”
[13:15] 40 tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”
[13:15] 41 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] 42 tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.
[13:16] 43 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] 44 sn Note that this is again a battle between Satan and God; see 11:18-23.
[13:16] 45 tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.
[13:16] 46 tn Or “bondage”; Grk “bond.”
[14:1] 47 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] 48 tn Grk “to eat bread,” an idiom for participating in a meal.
[14:1] 49 tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.
[14:1] 50 sn See the note on Pharisees in 5:17.
[14:1] 51 sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.
[14:3] 52 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] 53 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] 54 tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).
[14:3] 55 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)?
[14:5] 56 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:5] 57 tc Here “son,” found in Ì45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë1,13 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.”
[23:54] 58 sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.
[23:54] 59 tn Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.
[23:56] 60 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:56] 61 tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath.
[23:56] 62 tn Or “ointments.” This was another type of perfumed oil.
[23:56] 63 sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.
