Lukas 6:6-11
Konteks6:6 On 1 another Sabbath, Jesus 2 entered the synagogue 3 and was teaching. Now 4 a man was there whose right hand was withered. 5 6:7 The experts in the law 6 and the Pharisees 7 watched 8 Jesus 9 closely to see if 10 he would heal on the Sabbath, 11 so that they could find a reason to accuse him. 6:8 But 12 he knew 13 their thoughts, 14 and said to the man who had the withered hand, “Get up and stand here.” 15 So 16 he rose and stood there. 6:9 Then 17 Jesus said to them, “I ask you, 18 is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After 19 looking around 20 at them all, he said to the man, 21 “Stretch out your hand.” The man 22 did so, and his hand was restored. 23 6:11 But they were filled with mindless rage 24 and began debating with one another what they would do 25 to Jesus.
Lukas 13:10-17
Konteks13:10 Now he was teaching in one of the synagogues 26 on the Sabbath, 13:11 and a woman was there 27 who had been disabled by a spirit 28 for eighteen years. She 29 was bent over and could not straighten herself up completely. 30 13:12 When 31 Jesus saw her, he called her to him 32 and said, “Woman, 33 you are freed 34 from your infirmity.” 35 13:13 Then 36 he placed his hands on her, and immediately 37 she straightened up and praised God. 13:14 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 38 should be done! 39 So come 40 and be healed on those days, and not on the Sabbath day.” 13:15 Then the Lord answered him, 41 “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, 42 and lead it to water? 43 13:16 Then 44 shouldn’t 45 this woman, a daughter of Abraham whom Satan 46 bound for eighteen long 47 years, be released from this imprisonment 48 on the Sabbath day?” 13:17 When 49 he said this all his adversaries were humiliated, 50 but 51 the entire crowd was rejoicing at all the wonderful things 52 he was doing. 53
Lukas 23:56
Konteks23:56 Then 54 they returned and prepared aromatic spices 55 and perfumes. 56
On the Sabbath they rested according to the commandment. 57
[6:6] 1 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] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:6] 3 sn See the note on synagogues in 4:15.
[6:6] 4 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] 5 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] 6 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
[6:7] 7 sn See the note on Pharisees in 5:17.
[6:7] 8 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] 9 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[6:7] 10 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
[6:7] 11 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] 12 tn Here the conjunction δέ (de) has been translated as contrastive.
[6:8] 13 sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.
[6:8] 14 tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.
[6:8] 15 sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
[6:8] 16 tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.
[6:9] 17 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:9] 18 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] 19 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 20 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] 21 tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.
[6:10] 22 tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[6:10] 23 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] 24 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] 25 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).
[13:10] 26 sn See the note on synagogues in 4:15.
[13:11] 27 tn Grk “and behold, a woman.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[13:11] 28 tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).
[13:11] 29 tn Grk “years, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[13:11] 30 tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.
[13:12] 31 tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
[13:12] 32 tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.
[13:12] 33 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.
[13:13] 36 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:13] 37 sn The healing took place immediately.
[13:14] 38 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] 39 tn Grk “on which it is necessary to work.” This has been simplified in the translation.
[13:14] 40 tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.
[13:15] 41 tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”
[13:15] 42 tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”
[13:15] 43 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] 44 tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.
[13:16] 45 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] 46 sn Note that this is again a battle between Satan and God; see 11:18-23.
[13:16] 47 tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.
[13:16] 48 tn Or “bondage”; Grk “bond.”
[13:17] 49 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[13:17] 50 tn Or “were put to shame.”
[13:17] 51 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:17] 52 sn Concerning all the wonderful things see Luke 7:16; 19:37.
[13:17] 53 tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.
[23:56] 54 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:56] 55 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] 56 tn Or “ointments.” This was another type of perfumed oil.
[23:56] 57 sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.
