Luk 6:6-11 | RWP | e4.org | 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 ( ; ; ). 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.

‏ Luke 6:6-11

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.