Luk 6:1-11 | RWP | e4.org | On a sabbath ( εν σαββατω ). This is the second sabbath on which Jesus is noted by Luke. The first was . There was another in . There is Western and Syrian (Byzantine) evidence for a very curious reading here which calls this sabbath "secondfirst" ( δευτεροπρωτω ). It is undoubtedly spurious, though Westcott and Hort print it in the margin. A possible explanation is that a scribe wrote "first" ( πρωτω ) on the margin because of the sabbath miracle in . Then another scribe recalled where a sabbath is mentioned and wrote "second" ( δευτερω ) also on the margin. Finally a third scribe combined the two in the word δευτεροπρωτω that is not found elsewhere. If it were genuine, we should not know what it means. Plucked ( ετιλλον ). Imperfect active. They were plucking as they went on through ( διαπορευεσθα ). Whether wheat or barley, we do not know, not our "corn" (maize). Did eat ( ησθιον ). Imperfect again. See on .; . for the separate acts in supposed violence of the sabbath laws. Rubbing them in their hands ( ψωχοντες ταις χερσιν ). Only in Luke and only here in the N.T. This was one of the chief offences. "According to Rabbinical notions, it was reaping, threshing, winnowing, and preparing food all at once" (Plummer). These Pharisees were straining out gnats and swallowing camels! This verb ψωχω is a late one for ψαω , to rub.

‏ Luke 6:1-11

On a sabbath ( εν σαββατω ). This is the second sabbath on which Jesus is noted by Luke. The first was Lu 4:31-41. There was another in Joh 5:1-47. There is Western and Syrian (Byzantine) evidence for a very curious reading here which calls this sabbath "secondfirst" ( δευτεροπρωτω ). It is undoubtedly spurious, though Westcott and Hort print it in the margin. A possible explanation is that a scribe wrote "first" ( πρωτω ) on the margin because of the sabbath miracle in Lu 6:6-11. Then another scribe recalled Lu 4:31 where a sabbath is mentioned and wrote "second" ( δευτερω ) also on the margin. Finally a third scribe combined the two in the word δευτεροπρωτω that is not found elsewhere. If it were genuine, we should not know what it means.

Plucked ( ετιλλον ). Imperfect active. They were plucking as they went on through ( διαπορευεσθα ). Whether wheat or barley, we do not know, not our "corn" (maize).

Did eat ( ησθιον ). Imperfect again. See on Mt 12:1f.; Mr 2:23f. for the separate acts in supposed violence of the sabbath laws.

Rubbing them in their hands ( ψωχοντες ταις χερσιν ). Only in Luke and only here in the N.T. This was one of the chief offences. "According to Rabbinical notions, it was reaping, threshing, winnowing, and preparing food all at once" (Plummer). These Pharisees were straining out gnats and swallowing camels! This verb ψωχω is a late one for ψαω, to rub.

Not even this ( ουδε τουτο ). This small point only in Luke.

What ( ο ). Literally,

which. Mr 2:25; Mt 12:3 have τ (what).

Did take ( λαβων ). Second aorist active participle of λαμβανω. Not in Mark and Matthew. See Mt 12:1-8; Mr 2:23-28 for discussion of details about the shewbread and the five arguments in defence of his conduct on the sabbath (example of David, work of the priests on the sabbath, prophecy of Ho 6:6, purpose of the sabbath for man, the Son of Man lord of the sabbath). It was an overwhelming and crushing reply to these pettifogging ceremonialists to which they could not reply, but which increased their anger. Codex D transfers verse 5 to after verse 10 and puts here the following: "On the same day beholding one working on the sabbath he said to him: Man, if you know what you are doing, happy are you; but if you do not know, cursed are you and a transgressor of the law."

On another sabbath ( εν ετερω σαββατω ). This was a second ( ετερον, as it often means), but not necessarily the next, sabbath. This incident is given by all three synoptics (Mr 3:1-6; Mt 12:9-14; Lu 6:6-11). See Matt. and Mark for details. Only Luke notes that it was on a sabbath. Was this because Luke as a physician had to meet this problem in his own practise?

Right hand ( η δεξια ). This alone in Luke, the physician's eye for particulars.

The scribes and the Pharisees ( ο γραμματεις κα ο Φαρισαιο ). Only Luke here though Pharisees named in Mt 12:14 and Pharisees and Herodians in Mr 3:6.

Watched him ( παρετηρουντο αυτον ). Imperfect middle, were watching for themselves on the side ( παρα ). Mr 3:2 has the imperfect active παρετηρουν. Common verb, but the proposition παρα gave an extra touch, watching either assiduously like the physician at the bedside or insidiously with evil intent as here.

Would heal ( θεραπευσε ). But the present active indicative ( θεραπευε ) may be the correct text here. So Westcott and Hort.

That they might find out how to accuse him ( ινα ευρωσιν κατηγορειν αυτου ). Second aorist active subjunctive of ευρισκω and the infinitive with it means to find out how to do a thing. They were determined to make a case against Jesus. They felt sure that their presence would prevent any spurious work on the part of Jesus.

But he knew their thoughts ( αυτος δε ηιδε τους διαλογισμους αυτων ). In Luke alone. Imperfect in sense, second past perfect in form ηιδε from οιδα. Jesus, in contrast to these spies (Plummer), read their intellectual processes like an open book.

His hand withered ( ξηραν την χειρα ). Predicate position of the adjective. So in Mr 3:3.

Stand forth ( στηθ ). Luke alone has this verb, second aorist active imperative. Mr 3:3 has

Arise into the midst ( εγειρε εις το μεσον ). Luke has

Arise and step forth into the midst ( εγειρε κα στηθ εις το μεσον ). Christ worked right out in the open where all could see. It was a moment of excitement when the man stepped forth ( εστη ) there before them all.

I ask you ( επερωτω υμας ). They had questions in their hearts about Jesus. He now asks in addition ( επ' ) an open question that brings the whole issue into the open.

A life ( ψυχην ). So the Revised Version. The rabbis had a rule: Periculum vitae pellit sabbatum. But it had to be a Jew whose life was in peril on the sabbath. The words of Jesus cut to the quick.

Or to destroy it ( η απολεσα ). On this very day these Pharisees were plotting to destroy Jesus (verse 7).

He looked round about on them all ( περιβλεψαμενος ). First aorist middle participle as in Mr 3:5, the middle voice giving a personal touch to it all. Mark adds "with anger" which Luke here does not put in. All three Gospels have the identical command:

Stretch forth thy hand ( εξτεινον την χειρα σου ). First aorist active imperative.

Stretch out, clean out, full length. All three Gospels also have the first aorist passive indicative απεκατεσταθη with the double augment of the double compound verb αποκαθιστημ. As in Greek writers, so here the double compound means complete restoration to the former state.

They were filled with madness ( επλησθησαν ανοιας ) First aorist passive (effective) with genitive: In 5:26 we saw the people filled with fear. Here is rage that is kin to insanity, for ανοιας is lack of sense ( α privative and νους, mind). An old word, but only here and 2Ti 3:9 in the N.T.

Communed ( διελαλουν ), imperfect active, picturing their excited counsellings with one another. Mr 3:6 notes that they bolted out of the synagogue and outside plotted even with the Herodians how to destroy Jesus, strange co-conspirators these against the common enemy.

What they might do to Jesus ( τ αν ποιησαιεν Ιησου ). Luke puts it in a less damaging way than Mr 3:6; Mt 12:14. This aorist optative with αν is the deliberative question like that in Ac 17:18 retained in the indirect form here. Perhaps Luke means, not that they were undecided about killing Jesus, but only as to the best way of doing it. Already nearly two years before the end we see the set determination to destroy Jesus. We see it here in Galilee. We have already seen it at the feast in Jerusalem (Joh 5:18) where "the Jews sought the more to kill him." John and the Synoptics are in perfect agreement as to the Pharisaic attitude toward Jesus.