Matius 9:1-3

Healing and Forgiving a Paralytic

9:1 After getting into a boat he crossed to the other side and came to his own town. ¹  9:2 Just then ²  some people ³  brought to him a paralytic lying on a stretcher. ⁴  When Jesus saw their ⁵  faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” ⁶  9:3 Then ⁷  some of the experts in the law ⁸  said to themselves, “This man is blaspheming!” ⁹ 

Markus 2:1-11

Healing and Forgiving a Paralytic

2:1 Now ¹⁰  after some days, when he returned to Capernaum, ¹¹  the news spread ¹²  that he was at home. 2:2 So many gathered that there was no longer any room, not even by ¹³  the door, and he preached the word to them. 2:3 Some people ¹⁴  came bringing to him a paralytic, carried by four of them. ¹⁵  2:4 When they were not able to bring him in because of the crowd, they removed the roof ¹⁶  above Jesus. ¹⁷  Then, ¹⁸  after tearing it out, they lowered the stretcher the paralytic was lying on. 2:5 When Jesus saw their ¹⁹  faith, he said to the paralytic, “Son, your sins are forgiven.” ²⁰  2:6 Now some of the experts in the law ²¹  were sitting there, turning these things over in their minds: ²²  2:7 “Why does this man speak this way? He is blaspheming! ²³  Who can forgive sins but God alone?” 2:8 Now ²⁴  immediately, when Jesus realized in his spirit that they were contemplating such thoughts, ²⁵  he said to them, “Why are you thinking such things in your hearts? ²⁶  2:9 Which is easier, ²⁷  to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up, take your stretcher, and walk’? 2:10 But so that you may know ²⁸  that the Son of Man ²⁹  has authority on earth to forgive sins,” – he said to the paralytic ³⁰  – 2:11 “I tell you, stand up, take your stretcher, and go home.” ³¹ 

Lukas 5:17-24

Healing and Forgiving a Paralytic

5:17 Now on ³²  one of those days, while he was teaching, there were Pharisees ³³  and teachers of the law ³⁴  sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), ³⁵  and the power of the Lord was with him ³⁶  to heal. 5:18 Just then ³⁷  some men showed up, carrying a paralyzed man ³⁸  on a stretcher. ³⁹  They ⁴⁰  were trying to bring him in and place him before Jesus. ⁴¹  5:19 But ⁴²  since they found ⁴³  no way to carry him in because of the crowd, they went up on the roof ⁴⁴  and let him down on the stretcher ⁴⁵  through the roof tiles ⁴⁶  right ⁴⁷  in front of Jesus. ⁴⁸  5:20 When ⁴⁹  Jesus ⁵⁰  saw their ⁵¹  faith he said, “Friend, ⁵²  your sins are forgiven.” ⁵³  5:21 Then ⁵⁴  the experts in the law ⁵⁵  and the Pharisees began to think ⁵⁶  to themselves, ⁵⁷  “Who is this man ⁵⁸  who is uttering blasphemies? ⁵⁹  Who can forgive sins but God alone?” 5:22 When Jesus perceived ⁶⁰  their hostile thoughts, ⁶¹  he said to them, ⁶²  “Why are you raising objections ⁶³  within yourselves? 5:23 Which is easier, ⁶⁴  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know ⁶⁵  that the Son of Man ⁶⁶  has authority on earth to forgive sins” – he said to the paralyzed man ⁶⁷  – “I tell you, stand up, take your stretcher ⁶⁸  and go home.” ⁶⁹ 

Matius 9:7-8

9:7 And he stood up and went home. ⁷⁰  9:8 When ⁷¹  the crowd saw this, they were afraid ⁷²  and honored God who had given such authority to men. ⁷³ 

Matius 12:9

12:9 Then ⁷⁴  Jesus ⁷⁵  left that place and entered their synagogue. ⁷⁶ 

Matius 12:13-14

12:13 Then he said to the man, “Stretch out your hand.” He stretched it out and it was restored, ⁷⁷  as healthy as the other. 12:14 But the Pharisees went out and plotted against him, as to how they could assassinate ⁷⁸  him.

Markus 2:12

2:12 And immediately the man ⁷⁹  stood up, took his stretcher, and went out in front of them all. They were all amazed and glorified God, saying, “We have never seen anything like this!”

Markus 3:1-6

Healing a Withered Hand

3:1 Then ⁸⁰  Jesus ⁸¹  entered the synagogue ⁸²  again, and a man was there who had a withered ⁸³  hand. 3:2 They watched ⁸⁴  Jesus ⁸⁵  closely to see if he would heal him on the Sabbath, ⁸⁶  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.” ⁸⁷  3:4 Then ⁸⁸  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 ⁸⁹  at them in anger, grieved by the hardness of their hearts, ⁹⁰  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ⁹¹  3:6 So ⁹²  the Pharisees ⁹³  went out immediately and began plotting with the Herodians, ⁹⁴  as to how they could assassinate ⁹⁵  him.

Lukas 5:25-26

5:25 Immediately ⁹⁶  he stood up before them, picked ⁹⁷  up the stretcher ⁹⁸  he had been lying on, and went home, glorifying ⁹⁹  God. 5:26 Then ¹⁰⁰  astonishment ¹⁰¹  seized them all, and they glorified ¹⁰²  God. They were filled with awe, ¹⁰³  saying, “We have seen incredible ¹⁰⁴  things ¹⁰⁵  today.” ¹⁰⁶ 

Lukas 6:6-11

Healing a Withered Hand

6:6 On ¹⁰⁷  another Sabbath, Jesus ¹⁰⁸  entered the synagogue ¹⁰⁹  and was teaching. Now ¹¹⁰  a man was there whose right hand was withered. ¹¹¹  6:7 The experts in the law ¹¹²  and the Pharisees ¹¹³  watched ¹¹⁴  Jesus ¹¹⁵  closely to see if ¹¹⁶  he would heal on the Sabbath, ¹¹⁷  so that they could find a reason to accuse him. 6:8 But ¹¹⁸  he knew ¹¹⁹  their thoughts, ¹²⁰  and said to the man who had the withered hand, “Get up and stand here.” ¹²¹  So ¹²²  he rose and stood there. 6:9 Then ¹²³  Jesus said to them, “I ask you, ¹²⁴  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After ¹²⁵  looking around ¹²⁶  at them all, he said to the man, ¹²⁷  “Stretch out your hand.” The man ¹²⁸  did so, and his hand was restored. ¹²⁹  6:11 But they were filled with mindless rage ¹³⁰  and began debating with one another what they would do ¹³¹  to Jesus.

[9:1]  ¹ sn His own town refers to Capernaum. It was a town of approximately 1000-1500, though of some significance.

[9:2]  ² tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people 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.

[9:2]  ³ tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

[9:2]  ⁴ 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.

[9:2]  ⁵ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[9:2]  ⁶ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[9:3]  ⁷ 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). Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative.

[9:3]  ⁸ tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 2:4.

[9:3]  ⁹ sn Blaspheming 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.

[2:1]  ¹⁰ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:1]  ¹¹ 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.

[2:1]  map For location see Map1 D2; Map2 C3; Map3 B2.

[2:1]  ¹² tn Grk “it was heard.”

[2:2]  ¹³ tn Some translations (e.g., NIV, NLT) take the preposition πρός (pro"), which indicates proximity, to mean “outside the door.” Others render it as “in front of the door” (TEV, CEV), and still others, “around the door” (NAB). There is some ambiguity inherent in the description here.

[2:3]  ¹⁴ tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

[2:3]  ¹⁵ tn The redundancy in this verse is characteristic of the author’s rougher style.

[2:4]  ¹⁶ 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.

[2:4]  ¹⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:4]  ¹⁸ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:5]  ¹⁹ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[2:5]  ²⁰ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[2:6]  ²¹ tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[2:6]  ²² tn Grk “Reasoning within their hearts.”

[2:7]  ²³ sn Blaspheming 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.

[2:8]  ²⁴ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the shift from the thoughts of the experts in the law to Jesus’ response.

[2:8]  ²⁵ tn Grk “they were thus reasoning within themselves.”

[2:8]  ²⁶ tn Grk “Why are you reasoning these things in your hearts?”

[2:9]  ²⁷ 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.

[2:10]  ²⁸ 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).

[2:10]  ²⁹ 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.

[2:10]  ³⁰ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[2:11]  ³¹ tn Grk “to your house.”

[5:17]  ³² 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]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ tc Most mss (A C D [K] Θ Ψ Ë^1,13 33 Ï latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasqai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.

[5:18]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  ⁴² 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]  ⁴³ tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

[5:19]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ tn Grk “in the midst.”

[5:19]  ⁴⁸ 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]  ⁴⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[5:20]  ⁵⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:20]  ⁵¹ 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]  ⁵² 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]  ⁵³ 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]  ⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ⁵⁵ 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]  ⁵⁶ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ⁵⁷ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ⁵⁸ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² 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]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ tn Grk “to your house.”

[9:7]  ⁷⁰ tn Grk “to his house.”

[9:8]  ⁷¹ tn Here δέ (de) has not been translated.

[9:8]  ⁷² tc Most witnesses (C L Θ 0233 ˹³ Ï) have ἐθαύμασαν (eqaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 ˹ 33 892 1424 al lat co and thus is surely authentic.

[9:8]  ⁷³ tn Grk “people.” The plural of ἄνθρωπος (anqrwpo") usually indicates people in general, but the singular is used in the expression “Son of Man.” There is thus an ironic allusion to Jesus’ statement in v. 6: His self-designation as “Son of Man” is meant to be unique, but the crowd regards it simply as meaning “human, person.” To maintain this connection for the English reader the plural ἀνθρώποις (anqrwpoi") has been translated here as “men” rather than as the more generic “people.”

[12:9]  ⁷⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:9]  ⁷⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:9]  ⁷⁶ sn See the note on synagogues in 4:23.

[12:13]  ⁷⁷ 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.

[12:14]  ⁷⁸ tn Grk “destroy.”

[2:12]  ⁷⁹ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[3:1]  ⁸⁰ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:1]  ⁸¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[3:1]  ⁸² sn See the note on synagogue in 1:21.

[3:1]  ⁸³ sn Withered means the man’s hand was shrunken and paralyzed.

[3:2]  ⁸⁴ 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]  ⁸⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ⁸⁶ 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]  ⁸⁷ 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]  ⁸⁸ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:5]  ⁸⁹ 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]  ⁹⁰ tn This term is a collective singular in the Greek text.

[3:5]  ⁹¹ 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]  ⁹² 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]  ⁹³ sn See the note on Pharisees in 2:16.

[3:6]  ⁹⁴ 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]  ⁹⁵ tn Grk “destroy.”

[5:25]  ⁹⁶ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:25]  ⁹⁷ 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]  ⁹⁸ 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]  ⁹⁹ 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]  ¹⁰⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:26]  ¹⁰¹ tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”

[5:26]  ¹⁰² 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]  ¹⁰³ tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.

[5:26]  ¹⁰⁴ 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]  ¹⁰⁵ 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]  ¹⁰⁶ sn See the note on today in 2:11.

[6:6]  ¹⁰⁷ 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]  ¹⁰⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ¹⁰⁹ sn See the note on synagogues in 4:15.

[6:6]  ¹¹⁰ 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]  ¹¹¹ 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]  ¹¹² tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ¹¹³ sn See the note on Pharisees in 5:17.

[6:7]  ¹¹⁴ 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]  ¹¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ¹¹⁶ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ¹¹⁷ 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]  ¹¹⁸ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ¹¹⁹ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ¹²⁰ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ¹²¹ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ¹²² tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[6:9]  ¹²³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ¹²⁴ 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]  ¹²⁵ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ¹²⁶ 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]  ¹²⁷ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ¹²⁸ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ¹²⁹ 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]  ¹³⁰ 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]  ¹³¹ 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).