The Fallible Study Bible

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Luke6:6–11

Jesus Heals on the Sabbath

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Luke 6:6–11 — Jesus Heals on the Sabbath. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

6

On another Sabbath Jesus entered the synagogue and was teaching, and a man was there whose right hand was withered.

Berean Standard Bible · CC0

Greek — tap a word ↓

en heterō sabbatō de Egeneto auton eiselthein eis tēn synagōgēn kai didaskein kai anthrōpos ēn ekei kai autou hē dexia hē cheir ēn xēra

Word by word24 · parsed
ἐνenOnG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ἑτέρῳheterōanotherG2087
√ ἕτερος — (an-, the) other or differentAdjectiveDative Neuter Singular
σαββάτῳsabbatōSabbathG4521
√ σάββατον — the Sabbath (iNounDative Neuter Singular
σάββατον: the Sabbath Luke's second Sabbath controversy in this chapter, following the grain fields of 6:1-5. The day itself is the arena of the controversy, not its backdrop: everything Jesus does here he does because it is the Sabbath, not in spite of it.
δὲdeG1161
√ δέ — but, and, etcConjunction
ἘγένετοEgenetoG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbAorist Indicative Middle3rd Person Singular
γίνομαι: to come to be, to happen The formulaic aorist that opens Septuagintal narrative. Luke uses it to give the episode the weight of a recorded act rather than an anecdote, and the BSB's smooth English silently deletes the signal.
αὐτὸνauton[Jesus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
εἰσελθεῖνeiseltheinenteredG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbAorist Infinitive Active
εἰςeis. . .G1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
συναγωγὴνsynagōgēnsynagogueG4864
√ συναγωγή — an assemblage of personsNounAccusative Feminine Singular
συναγωγή: an assemblage of persons The word names the gathering before it names the building. The healing therefore happens in the most public religious space available, in front of the very authorities who will use it against him. Henry: Christ was neither ashamed nor afraid to own the purposes of his grace.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
διδάσκεινdidaskeinwas teachingG1321
√ διδάσκω — to teach (in the same broad application)VerbPresent Infinitive Active
διδάσκω: to teach Present infinitive, ongoing. Luke frames the miracle as an interruption of teaching that turns out to be teaching, which is why Pulpit calls this the second part of his Sabbath instruction.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἄνθρωποςanthrōposa manG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounNominative Masculine Singular
ἄνθρωπος: a man, a human being The generic term here; in v. 8 Luke will switch to ἀνήρ, the individual male. The man enters the story as an anonymous human case and leaves it as a named party in a dispute.
ἦνēnwasG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Active3rd Person Singular
ἐκεῖekeithereG1563
√ ἐκεῖ — thereAdverb
Adverb, “there.” Cambridge infers that he had come in hope of being healed.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτοῦautou[whose]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
ἡhēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
δεξιὰdexiarightG1188
√ δεξιός — the right side or (feminine) hand (as that which usually takes)AdjectiveNominative Feminine Singular
δεξιός: the right side or hand Luke the physician's detail, and the only place in the synoptic accounts where the hand is identified. In the Hebrew Scriptures the right hand is the hand of strength, of oath and of blessing, so a dry right hand cost a man his trade, his sworn word and his capacity to give.
ἡhēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
χεὶρcheirhandG5495
√ χείρ — the hand (literally or figuratively (power)NounNominative Feminine Singular
χείρ: the hand, literally or figuratively power Strong's own gloss carries the figurative sense, power. The narrative will exploit it: a man with no power in his hand is told to stretch it out, and the scribes with all the power in the room end the scene unable to do anything but talk.
ἦνēnwasG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Active3rd Person Singular
ξηράxērawitheredG3584
√ ξηρός — aridAdjectiveNominative Feminine Singular
ξηρός: arid, dry A relatively uncommon adjective (eight verses in the Greek New Testament). Luke uses it again, at the cross, in the proverb about the green tree and the dry (Luke 23:31); John uses it of the crowd of invalids at Bethesda (John 5:3). Here it names a condition no Sabbath rest could relieve and no rabbinic ruling could reach.
7

Looking for a reason to accuse Jesus, the scribes and Pharisees were watching Him closely to see if He would heal on the Sabbath.

Berean Standard Bible · CC0

Greek — tap a word ↓

hina heurōsin katēgorein autou de hoi grammateis kai hoi Pharisaioi paretērounto auton ei therapeuei en tō sabbatō

Word by word17 · parsed
ἵναhinavvvG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
Purpose conjunction, fronted for emphasis. The clause names the intention before it names the men who hold it.
εὕρωσινheurōsinLooking for a reasonG2147
√ εὑρίσκω — to find (literally or figuratively)VerbAorist Subjunctive Active3rd Person Plural
εὑρίσκω: to find Aorist subjunctive. They are not looking for truth but for a find, a usable item. The verb of discovery is here bent to the service of prosecution.
κατηγορεῖνkatēgoreinto accuseG2723
√ κατηγορέω — to be a plaintiff, iVerbPresent Infinitive Active
κατηγορέω: to be a plaintiff, to charge The technical verb of legal accusation, the same root behind the noun for an adversary in court. Its presence this early tells the reader that what follows is not a debate about the Sabbath but the opening of a case that ends, in v. 11, with a council.
αὐτοῦautou[Jesus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
δὲdeG1161
√ δέ — but, and, etcConjunction
οἱhoitheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
γραμματεῖςgrammateisscribesG1122
√ γραμματεύς — scribe, town-clerkNounNominative Masculine Plural
γραμματεύς: scribe, town-clerk The legal experts; joined here to the Pharisees, the party of separation. Cambridge identifies the school of Shammai as the dominant Pharisaic voice of the moment, strict enough to forbid even consoling the sick on the Sabbath.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ΦαρισαῖοιPharisaioiPhariseesG5330
√ Φαρισαῖος — a separatist, iNounNominative Masculine Plural
παρετηροῦντοparetērountowere watching Him closelyG3906
√ παρατηρέω — to inspect alongside, iVerbImperfect Indicative Middle3rd Person Plural
παρατηρέω: to inspect alongside A rare verb (six verses). Luke uses it again at 14:1, where the Pharisees again watch him closely at a Sabbath meal and a healing again follows; Paul uses it in Galatians 4:10 of those who observe days and months. The word itself links religious day-keeping to the act of spying.
αὐτὸνauton. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
εἰei[to see] ifG1487
√ εἰ — if, whether, that, etcConjunction
θεραπεύειtherapeueiHe would healG2323
√ θεραπεύω — to wait upon menially, iVerbPresent Indicative Active3rd Person Singular
θεραπεύω: to wait upon, to heal The root means to serve or attend as a servant before it means to cure. They are watching to see whether he will serve on the day appointed for rest, and they have decided in advance that service is the offense.
ἐνenonG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῷtōtheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
σαββάτῳsabbatōSabbathG4521
√ σάββατον — the Sabbath (iNounDative Neuter Singular
σάββατον: the Sabbath Named again, in the dative of time. The day is the hinge of the trap.
8

But Jesus knew their thoughts and said to the man with the withered hand, “Get up and stand among us.” So he got up and stood there.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Autos ēdei autōn tous dialogismous de eipen tō andri tō echonti tēn xēran cheira Egeire kai stēthi eis to meson kai anastas estē

Word by word24 · parsed
δὲdeButG1161
√ δέ — but, and, etcConjunction
ΑὐτὸςAutos[Jesus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounNominative Masculine 3rd Person Singular
αὐτός: self, he himself Emphatic nominative, unnecessary in Greek unless contrast is intended. The contrast is with the plural watchers of v. 7: they were inspecting him from the side, and all the while he was reading them from the front.
ᾔδειēdeiknewG1492
√ εἴδω — used only in certain past tenses, the others being borrowed from the equivalent G3700 (ὀπτάνομαι) and G3708 (ὁράω)VerbPluperfect Indicative Active3rd Person Singular
εἴδω: to see, hence to know Pluperfect with present force. The verb of knowing here is the verb of seeing: he knew their reasonings the way a man knows what is in front of his eyes. This is the point at which the Gospel quietly claims for Jesus what the Old Testament reserves for God, who alone searches the heart (1 Chronicles 28:9, Jeremiah 17:10).
αὐτῶνautōntheirG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Plural
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
διαλογισμοὺςdialogismousthoughtsG1261
√ διαλογισμός — discussion, iNounAccusative Masculine Plural
διαλογισμός: discussion, reasoning A deliberative noun, cognate with the verb to reason through. Luke uses it of the questionings that rise in hearts. Their sin is not a stray thought but a constructed argument, and it is the argument Jesus answers in v. 9 with a counter-question.
δὲdeandG1161
√ δέ — but, and, etcConjunction
εἶπενeipensaidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
τῷtōto theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
ἀνδρὶandrimanG435
√ ἀνήρ — a man (properly as an individual male)NounDative Masculine Singular
ἀνήρ: a man, properly an individual male Luke shifts from the generic ἄνθρωπος of v. 6 to ἀνήρ. The anonymous human case has become a particular person, addressed directly and made to stand where everyone can see him.
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
ἔχοντιechontiwithG2192
√ ἔχω — to hold (used in very various applications, literally or figuratively, direct or remoteVerbPresent Participle ActiveDative Masculine Singular
Participle of ἔχω, “having.” The withered hand is now the man's standing description, the thing by which he is identified in the room.
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
ξηρὰνxēranwitheredG3584
√ ξηρός — aridAdjectiveAccusative Feminine Singular
χεῖραcheirahandG5495
√ χείρ — the hand (literally or figuratively (power)NounAccusative Feminine Singular
ἜγειρεEgeireGet upG1453
√ ἐγείρω — to waken (transitively or intransitively), iVerbPresent Imperative Active2nd Person Singular
ἐγείρω: to waken, to raise up Present imperative: keep rising, get yourself up. The same verb the Gospels use for raising the dead and, in the passive, for the resurrection. Luke does not press the parallel, but he chose the word.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
στῆθιstēthistandG2476
√ ἵστημι — to stand (transitively or intransitively), used in various applications (literally or figuratively)VerbAorist Imperative Active2nd Person Singular
ἵστημι: to stand Aorist imperative after a present one: rise, then take your stand and hold it. The grammar itself asks for obedience before there is any evidence that obedience will be rewarded.
εἰςeisvvvG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὸtovvvG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
μέσονmesonamong [us]G3319
√ μέσος — middle (as an adjective or (neuter) noun)AdjectiveAccusative Neuter Singular
μέσος: middle The middle of the assembly. The man's exposure is deliberate: Jesus refuses a quiet cure and forces the watchers to watch something they will have to answer for.
καὶkaiSoG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀναστὰςanastashe got upG450
√ ἀνίστημι — to stand up (literal or figurative, transitive or intransitive)VerbAorist Participle ActiveNominative Masculine Singular
ἀνίστημι: to stand up Aorist participle. The obedience is reported in a single completed act, with no recorded hesitation and no recorded word from the man. Luke gives him no speech in the whole episode.
ἔστηestē[and] stood [there]G2476
√ ἵστημι — to stand (transitively or intransitively), used in various applications (literally or figuratively)VerbAorist Indicative Active3rd Person Singular
ἵστημι: to stand The command of v. 8 answered by the identical root in the indicative. Greek narrative often marks obedience this way, by echoing the imperative back as a finite verb.
9

Then Jesus said to them, “I ask you, which is lawful on the Sabbath: to do good or to do evil, to save life or to destroy it?”

Berean Standard Bible · CC0

Greek — tap a word ↓

de ho Iēsous eipen pros autous Eperōtō hymas ei exestin tō sabbatō agathopoiēsai ē kakopoiēsai sōsai psychēn ē apolesai

Word by word19 · parsed
δὲdeThenG1161
√ δέ — but, and, etcConjunction
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
εἶπενeipensaidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
πρὸςprostoG4314
√ πρός — a preposition of directionPreposition
αὐτούςautousthemG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Plural
ἘπερωτῶEperōtōI askG1905
√ ἐπερωτάω — to ask for, iVerbPresent Indicative Active1st Person Singular
ἐπερωτάω: to ask upon, to question further The prefix matters. His question is not an opening move but a countermove, and Cambridge notes that Matthew 12:10 records the Pharisees' question that it answers. The accused takes the examiner's chair.
ὑμᾶςhymasyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Plural
εἰeiwhichG1487
√ εἰ — if, whether, that, etcConjunction
Conjunction introducing an indirect question, “whether.” The BSB's “which” turns a yes-or-no into a choice between options, which is in fact what the following pairs make it.
ἔξεστινexestinis lawfulG1832
√ ἔξεστι — so also neuter present participle of the same (with or without some form of G1510 (εἰμί) expressed)VerbPresent Indicative Active3rd Person Singular
ἔξεστι: it is permitted The verb of permission, the same one used in the grain-field dispute that opens the chapter. Jesus concedes the category his opponents are arguing from and then forces them to apply it to the only two things that can actually be done in the room: good or harm.
τῷtōon theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
σαββάτῳsabbatōSabbathG4521
√ σάββατον — the Sabbath (iNounDative Neuter Singular
σάββατον: the Sabbath Dative of time again. The whole question hangs on this word: not whether good may be done, but whether the day of rest is the one day on which it may not.
ἀγαθοποιῆσαιagathopoiēsaito do goodG15
√ ἀγαθοποιέω — to be a well-doer (as a favor or a duty)VerbAorist Infinitive Active
ἀγαθοποιέω: to be a well-doer, as favor or duty Strong's gloss already contains the argument: well-doing is not optional charity but duty. A rare verb (nine verses), used by Peter of suffering for doing good (1 Peter 3:17) and by John as the mark of the one who is from God (3 John 1:11).
ἢēorG2228
√ ἤ — disjunctive, orConjunction
κακοποιῆσαιkakopoiēsaito do evilG2554
√ κακοποιέω — to be a bad-doer, iVerbAorist Infinitive Active
κακοποιέω: to be a bad-doer Rarer still, four verses. Its presence makes the question binary and therefore inescapable. JFB draws out the ethical principle: to neglect an opportunity of doing good is to incur the guilt of doing evil. The Geneva gloss is blunter: whoever does not help his neighbour when he can, he kills him.
σῶσαιsōsaito saveG4982
√ σώζω — to save, iVerbAorist Infinitive Active
ψυχὴνpsychēnlifeG5590
√ ψυχή — breath, iNounAccusative Feminine Singular
ψυχή: breath, soul, life The word for the living self. By choosing it rather than a word for bodily life, Jesus lifts the question above the medical: the Sabbath either preserves persons or it consumes them.
ἢēorG2228
√ ἤ — disjunctive, orConjunction
ἀπολέσαιapolesaito destroy [it]G622
√ ἀπόλλυμι — to destroy fully (reflexively, to perish, or lose), literally or figurativelyVerbAorist Infinitive Active
ἀπόλλυμι: to destroy fully, to lose The verb has no stated object. Luke leaves the sentence open, and by v. 11 the reader knows who is planning to destroy whom. The question Jesus asks in the synagogue is the question his enemies answer with their own conduct.
10

And after looking around at all of them, He said to the man, “Stretch out your hand.” He did so, and it was restored.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai periblepsamenos pantas autous eipen autō Ekteinon sou tēn cheira de ho epoiēsen kai autou hē cheir apekatestathē

Word by word18 · parsed
ΚαὶKaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
περιβλεψάμενοςperiblepsamenosafter looking aroundG4017
√ περιβλέπω — to look all aroundVerbAorist Participle MiddleNominative Masculine Singular
περιβλέπω: to look all around A rare verb, seven verses, and six of them are Mark's. The look precedes the miracle and is aimed at the watchers, not the patient: before he restores the hand he makes certain that no one in the room can later claim not to have seen.
πάνταςpantasat allG3956
√ πᾶς — all, any, every, the wholeAdjectiveAccusative Masculine Plural
πᾶς: all, every All of them, without exception. Luke is careful that the audience is total, which is what makes the plotting of v. 11 inexcusable rather than merely wicked.
αὐτοὺςautousof themG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Plural
εἶπενeipenHe saidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
αὐτῷautōto [the man]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
ἜκτεινονEkteinonStretch outG1614
√ ἐκτείνω — to extendVerbAorist Imperative Active2nd Person Singular
ἐκτείνω: to extend The command is the whole cure. Nothing is touched, nothing is applied, no Sabbath labor of any recognizable kind is performed: Jesus does not even move. He heals with a word and an obedience, and there is no rabbinic category under which speech on the Sabbath can be charged as work. Cambridge sends the reader to 1 Kings 13:4, where the same gesture goes the other way.
σουsouyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
χεῖράcheirahandG5495
√ χείρ — the hand (literally or figuratively (power)NounAccusative Feminine Singular
χείρ: the hand, power The hand is stretched out before it is whole. The obedience precedes the ability, which is the structure of every command of God to a people who cannot keep it.
δὲdeG1161
√ δέ — but, and, etcConjunction
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἐποίησενepoiēsenHe did [so]G4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbAorist Indicative Active3rd Person Singular
ποιέω: to make or do The pivot word of the passage. It is asked in v. 9 (what may be done on the Sabbath), answered here (he did), and turned to murder in v. 11 (what they might do to Jesus).
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτοῦautouvvvG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
ἡhēvvvG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
χεὶρcheir[it]G5495
√ χείρ — the hand (literally or figuratively (power)NounNominative Feminine Singular
ἀπεκατεστάθηapekatestathēwas restoredG600
√ ἀποκαθίστημι — to reconstitute (in health, home or organization)VerbAorist Indicative Passive3rd Person Singular
ἀποκαθίστημι: to reconstitute, restore Aorist passive. The verb belongs to the vocabulary of putting something back into its proper state, and the passive voice keeps the agent out of the sentence entirely. Luke thereby records a restoration on the Sabbath that no witness can pin on any human act: the day of rest became the day on which a man's right hand was given back to him.
11

But the scribes and Pharisees were filled with rage and began to discuss with one another what they might do to Jesus.

Berean Standard Bible · CC0

Greek — tap a word ↓

de autoi eplēsthēsan anoias kai dielaloun pros allēlous ti an poiēsaien tō Iēsou

Word by word13 · parsed
δὲdeButG1161
√ δέ — but, and, etcConjunction
αὐτοὶautoi[the scribes and Pharisees]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounNominative Masculine 3rd Person Plural
αὐτός: they themselves Emphatic, answering the emphatic “he himself” of v. 8. The one who knew their reasonings is set against the men whose reasoning has now failed altogether.
ἐπλήσθησανeplēsthēsanwere filledG4130
√ πλήθω — to "fill" (literally or figuratively (imbue, influence, supply))VerbAorist Indicative Passive3rd Person Plural
πλήθω: to fill, to imbue, to influence Aorist passive. Strong's own gloss reaches past volume to influence and supply: to be filled is to be supplied and driven by something. Luke's Gospel and Acts use the construction constantly of the Spirit; here the same grammar describes the opposite occupation.
ἀνοίαςanoiaswith rageG454
√ ἄνοια — stupidityNounGenitive Feminine Singular
ἄνοια: want of mind, senselessness A very rare noun, two verses in the Greek New Testament. The other is 2 Timothy 3:9, where Paul says the folly of the opponents of the truth will be plain to all, as Jannes and Jambres were exposed. Poole makes the same judgment from the sense alone: to answer arguments with violence is to act like mad men, not like reasonable creatures.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
διελάλουνdielalounbegan to discussG1255
√ διαλαλέω — to talk throughout a company, iVerbImperfect Indicative Active3rd Person Plural
διαλαλέω: to talk throughout a company Imperfect, inceptive: they began and kept on. The verb describes talk spreading through a group, which is exactly how a plot differs from a grudge.
πρὸςproswithG4314
√ πρός — a preposition of directionPreposition
ἀλλήλουςallēlousone anotherG240
√ ἀλλήλων — one anotherPersonal / Reciprocal PronounAccusative Masculine Plural
ἀλλήλων: one another The reciprocity is the danger. Ellicott notes that Luke omits Mark's detail that the Pharisees took counsel with the Herodians, and speculates that Luke's own contacts among people connected with the Herods may explain the reticence.
τίtiwhatG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounAccusative Neuter Singular
ἂνan. . .G302
√ ἄν — (what-, where-, wither-, who-)soeverParticle
ποιήσαιενpoiēsaienthey might doG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbAorist Optative Active3rd Person Plural
ποιέω: to make or do Aorist optative, the rarest verb form in the unit. The word that carried the man's obedience in v. 10 now carries their murder, and Jesus' question of v. 9 (may one do good or do evil on the Sabbath) has been answered by the questioners in the only way they had left.
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
ἸησοῦIēsouto JesusG2424
√ Ἰησοῦς — Jesus (iNounDative Masculine Singular
Ἰησοῦς: Jesus Named in full at the close, in the dative of disadvantage: what they might do to Jesus. Luke ends the Sabbath scene with a person, not a principle, as the object of the verb.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. A dry right hand and a room full of eyes — Luke 6:6-7

Luke opens with his Septuagint formula, Ἐγένετο (G1096), the “and it came to pass” that files an ordinary Sabbath under the language in which the Greek Old Testament records the days God acts. Pulpit calls this the second part of the Lord's Sabbath teaching, the first having been given in the corn-fields, and judges that Luke places it here because it completes the instruction on the ceremonial law. Ellicott observes what no other evangelist records, that the hand was the right one; Cambridge infers from the man's presence that he had come hoping to be healed, and adds, citing Jerome on Matthew 12:10, the non-canonical Gospel of the Ebionites detail that he was a stonemason who begged not to have to beg. The Greek adjective is ξηρά (G3584), simply dry, the word for dry land and dry wood. Against that one dried hand Luke sets the verb παρετηροῦντο (G3906), “to inspect alongside” in the middle voice: they were watching sidelong, for their own ends. Cambridge supplies the party politics, that the school of Shammai was then strict enough to forbid tending or even consoling the sick on the Sabbath, and that the watchers wanted to know which side the popular Prophet would take; he adds that Jesus refuses to be guided by the popular orthodoxy of the hour, however tyrannous and ostensibly deduced from Scripture. Pulpit reads the Master as fully aware of their presence and deliberately resolved to let them see what was in his mind. Note what Luke puts first in the sentence: not the men but their purpose, ἵνα εὕρωσιν κατηγορεῖν, a courtroom verb (G2723) that means to be a plaintiff. The trial of Jesus begins, grammatically, in verse 7.

ii. Into the middle: the question put back to the questioners — Luke 6:8-9

Verse 8 answers surveillance with knowledge. The emphatic Αὐτὸς (he himself) is set against the plural watchers, and the verb ᾔδει (G1492) is a pluperfect of settled knowing. Gill states the ground plainly: being the omniscient God, though they had said nothing of their intentions, he knew what they designed. Cambridge sharpens the object of that knowledge: their “thoughts” are rather their reasonings, διαλογισμούς (G1261), arguments already assembled. Jesus then does the one thing that guarantees the case cannot be settled quietly: he puts the man εἰς τὸ μέσον, into the middle of the assembly, which Gill notes the Syriac and Persic versions spell out as “of the synagogue,” and which Pulpit pictures as the hush in which the poor man stood before the whole room. Then comes the counter-question. Ἐπερωτῶ (G1905) is ask-in-addition; Cambridge renders it “I further ask you,” implying that questions have already passed, and Matthew 12:10 records theirs. The alternatives are two rare compound verbs, ἀγαθοποιῆσαι (G15, nine verses) and κακοποιῆσαι (G2554, four verses), to well-do and to bad-do, and then two more, to save a ψυχήν (G5590, a living self) or to destroy. JFB calls this a novel way of putting the case and draws the ethical principle: to neglect any opportunity of doing good is to incur the guilt of doing evil, and by this law He bound His own spirit. Barnes says the same, that to omit to do good was in fact doing evil. Geneva's marginal gloss states it as a maxim: whoever does not help his neighbour when he can, he kills him. Gill adds the telling detail that saving life on the Sabbath was already agreeable to their own canons, which is why the question is a trap rather than an inquiry, and why their silence in Mark's parallel is the only possible answer.

iii. The look, the word, and a passive verb — Luke 6:10

Before the miracle, the look: περιβλεψάμενος (G4017), a middle aorist, to look all around for oneself, gathering every face. Cambridge supplies what Luke omits and Mark records, that Mark adds “with anger, being grieved at the callousness of their hearts.” Then the command, an aorist imperative, Ἔκτεινον (G1614), one decisive act asked of a limb incapable of it. Pulpit registers the scandal, that it must have sounded a strange command, and answers it: with the command went forth the power. Gill records the man stretching it out, which he was not able to do before. And then Luke's most careful word in the unit, ἀπεκατεστάθη (G600), an aorist passive of a verb Strong's glosses “to reconstitute, in health, home or organization.” Luke never writes that Jesus healed the hand. He writes that the hand was restored, agent unnamed, while Jesus stood still and said eight words. ⚙ That is not evasion but argument: there is no rabbinic category under which speech can be charged as Sabbath labor, so the watchers are left with a cure they can see, a defendant who never moved, and Cambridge's observation that the two earlier Sabbath miracles at Luke 4:35 and 4:39 had provoked no opposition at all, because none of the heresy-hunters were present.

iv. Filled with no-mind — Luke 6:11

The close is the unit's bleakest sentence. ἐπλήσθησαν (G4130) is passive: they were filled, something took them. The filling is ἀνοίας (G454), a noun that occurs in only two verses of the Greek New Testament and means, as Strong's has it, stupidity, no-mind. Ellicott notes the expression is peculiar to Luke's report; Cambridge corrects the traditional “madness” to unreasonableness and calls it the frenzy of obstinate prejudice, the state of ignorant hatred disturbed in the fixed conviction of its own infallibility; JFB calls it senseless rage at the confusion to which our Lord had put them, both by word and deed. Barnes enumerates four causes, that Jesus had shown power, had shown it contrary to what they held right, had thereby shown himself to be from God, and had shown no respect to their views of the law, and concludes that pride, obstinacy, malice and disappointed self-confidence were all combined in producing madness. Poole reaches the same verdict from the sense alone: for men to answer arguments and reason with violence is for them to act like mad men, not like reasonable creatures, and he adds that nothing has been more ordinary, when men are conquered by reasoning, than to fly to violence and with swords to cut knots which they cannot untie. Luke's last verb, ποιήσαιεν, is a rare aorist optative which Cambridge says implies extreme perplexity: they have fixed on an end and cannot yet see the means. Ellicott notes that Luke omits Mark's Herodians; Cambridge notes that Matthew 12:14 says they held a council, and compares John 11:53. The question of verse 9, whether the Sabbath is for saving or destroying, has now been answered, and not by Jesus.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ Read this fallibly and test it. The passage is built on one verb repeated three times: ποιέω, to do. In verse 9 Jesus asks what may be done on the Sabbath; in verse 10 the man simply did; in verse 11 the scribes confer about what they might do to Jesus. Luke has arranged the whole scene so that the theoretical question is answered twice over by conduct, once by a man with nothing to offer but obedience and once by experts with nothing left but a plot. Two grammatical facts carry more weight than any of our inferences. First, ἀπεκατεστάθη is passive: the text declines to name an agent for the restoration, so the accusers are left with a healing and no act to charge. Second, ἐπλήσθησαν is also passive: the accusers are likewise not the agents of what happens in them. Two passives, one filling a dry hand with strength and one filling full minds with no-mind, and in both cases the men involved are receivers rather than doers. That symmetry is our reading, not a sourced claim, and we offer it to be tested: the Sabbath in Luke 6 is not a day on which nothing is done, it is the day that reveals what is being done to us. The unit also leaves genuine gaps we will not fill. Luke gives the man no word and no name, tells us nothing of his faith, and never says he thanked anyone. Cambridge and Pulpit both pass on a detail from a lost gospel that he was a mason; that is extra-canonical and we do not build on it.

Two passives hold this Sabbath together: a dry hand was filled with strength, and full minds were filled with no-mind. (An interpretive line from the machine layer, not a verse of Scripture.)

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The hand stretched out that shrivelled, and the hand shrivelled that was stretched out structural / thematic: confirmed

Cambridge's note on verse 10 sends the reader to 1 Kings 13:4 with a bare “Compare.” The comparison is the sharpest Old Testament link in the unit. At Bethel, Jeroboam stretches out his hand from the altar against the man of God and cannot pull it back; the hand dries up, and it is restored only when the prophet prays. Here the gesture runs in reverse: a hand already dry is commanded to stretch out, and it is restored in the stretching, by a word and without a prayer. ⚙ We take the parallel as a real structural correspondence of gesture, affliction and restoration, not as a quotation. The link cannot be tiered verbal: Luke writes Greek and 1 Kings is Hebrew, so no shared Strong's number can be computed across the pair, and the Verifier returned no candidate for it. What can be said honestly is that the two scenes share a complete narrative shape, and that the king who stretched out his hand against a prophet and the man who stretched out his hand at a prophet's word end in opposite conditions.

1 Kings 13:4-6

basis: Cross-Testament pair (Greek Luke to Hebrew 1 Kings), so no shared Strong's lexeme can constitute a verbal basis and none was computed by the Verifier. The recorded basis is a full shared narrative pattern: a hand stretched out, a hand withered or dry, a restoration mediated by a prophet. Cambridge (1880s) records the cross-reference at Luke 6:10. Deliberately not tiered verbal.

The synoptic triple: Mark and Matthew on the same Sabbath verbal / quotation: confirmed

Every commentator in the record refers this passage sideways. Ellicott, Benson, JFB and Poole all send the reader to Matthew 12:9-14 and Mark 3:1-6; Ellicott adds that here, as throughout, Mark and Luke agree much more closely with each other than either does with Matthew. The Verifier confirms the overlap lexically. Mark 3:4, the parallel question, shares σάββατον (G4521) and the rare κακοποιέω (G2554, four verses in all); Matthew 12:10 shares ξηρός (G3584, eight verses), σάββατον and χείρ; Mark 3:5 shares χείρ and the rare περιβλέπω (G4017, seven verses); Matthew 12:13 shares χείρ and ἐκτείνω (G1614, fourteen verses). The three accounts diverge in what they preserve: Luke alone names the right hand and the word anoia, Mark alone records the anger and the Herodians, Matthew alone the sheep in the pit and the council.

Mark 3:1-6 · Mark 3:4 · Mark 3:5 · Matthew 12:10 · Matthew 12:13

basis: Verifier: shared Greek lexemes across the synoptic parallels, including the rare κακοποιέω G2554 (in 4 vv) and περιβλέπω G4017 (in 7 vv) with Mark 3:4-5, and ξηρός G3584 (in 8 vv) with ἐκτείνω G1614 (in 14 vv) and χείρ G5495 with Matthew 12:10, 13. All refs are New Testament, so a verbal tier is admissible.

Which Sabbath law is actually on trial structural / thematic: confirmed

Neither Jesus nor his accusers quote the fourth commandment in this unit, and Luke records no citation. ⚙ But the whole dispute presupposes it, and the two versions of it pull in different directions. Exodus 20:8-11 grounds the Sabbath in creation, God resting on the seventh day; Deuteronomy 5:12-15 grounds it in redemption, so that your servant may rest as you do, because you were a slave in Egypt and the LORD brought you out. Isaiah 58:13 adds the language of honoring the day, in a chapter whose whole burden is that fasting which ignores the oppressed is worthless. A man whose right hand is dry is precisely the servant Deuteronomy's version has in view. Cambridge reports that the school of Shammai held it a violation of the Law to tend the sick or even to console them on the Sabbath; Pulpit records the later rabbinic saying that in the temple there was no sabbatism, and presses that in all labors of love, pity and kindness there is no sabbatism either. The conflict is not Jesus against Moses. It is Moses' humanitarian clause against a fence built around the creation clause.

Exodus 20:8-11 · Deuteronomy 5:12-15 · Isaiah 58:13

basis: Cross-Testament (Greek to Hebrew), so shared Strong's numbers cannot be computed and no verbal claim is made. The basis is the legal subject matter itself: the unit's repeated σάββατον G4521 (in 62 vv) names the institution these texts legislate, and Deuteronomy 5:14's stated reason, rest for the servant, is the humanitarian premise Jesus' question assumes. No quotation is claimed by Luke or by us.

Life and death set before them, on the day they chose death structural / thematic: confirmed

⚙ Jesus' question, whether it is lawful on the Sabbath to save a life or to destroy it, puts the covenant alternative into a synagogue. Leviticus 18:5 promises that the man who keeps God's decrees will live by them; Deuteronomy 30:15-19 sets life and death, blessing and cursing, before Israel and commands, now choose life. In Luke 6 the same two options are named, σῶσαι (G4982, to save) and ἀπολέσαι (G622, to destroy fully), and the object of the second is left unstated in the Greek. By verse 11 the accusers have chosen, and what they are conferring about destroying is Jesus. JFB frames the principle without the Old Testament allusion: to neglect an opportunity of doing good is to incur the guilt of doing evil. Geneva's gloss states it as homicide: whoever does not help his neighbour when he can, he kills him. We record the Deuteronomy link as a structural correspondence of the choice, not as an echo Luke signals.

Leviticus 18:5 · Deuteronomy 30:15-19

basis: Cross-Testament (Greek to Hebrew); no shared Strong's lexeme is computable and the Verifier returned no candidate, so nothing verbal is claimed. The recorded basis is the identical two-term alternative, live or die and save or destroy, set as a demand before hearers who must answer it, paired with Leviticus 18:5's premise that the law is given for life. Under-claimed deliberately: Luke marks no citation.

He knew their reasonings: the prerogative of the one who searches hearts structural / thematic: confirmed

Luke states without argument that Jesus knew their διαλογισμούς (G1261), their inward reasonings, before any of them had spoken. Gill draws the only available inference: being the omniscient God, though they had said nothing of their intentions, he knew what they designed. JFB notes that Matthew gives the same content as a spoken question, so that our Lord speaks to the state of their hearts just as if they had spoken it out. ⚙ In the Hebrew canon this knowledge is God's own and is named as such: David charges Solomon that the LORD searches every heart and understands every intent of the thoughts (1 Chronicles 28:9); the psalmist says God discerns his thoughts from afar (Psalm 139:2); Jeremiah has the LORD say that he searches the heart and examines the mind (Jeremiah 17:10). Luke reports the prerogative of the searcher of hearts exercised in a synagogue, and does not pause to explain it.

1 Chronicles 28:9 · Psalm 139:2 · Jeremiah 17:10

basis: Cross-Testament (Greek to Hebrew); no shared Strong's basis exists and none was computed, so no verbal link is claimed. The basis is a shared divine predicate, exhaustive knowledge of unspoken human deliberation, applied to Jesus at Luke 6:8 in the same terms the Hebrew texts reserve for the LORD. The christological inference is ours and Gill's, not a computed one.

Filled with no-mind: rage as the collapse of reason typological

⚙ The Psalms know this ending. Psalm 2:1-2 asks why the nations rage and the peoples plot in vain, with the rulers taking counsel together against the LORD and his Anointed; Psalm 37:12 says the wicked plot against the righteous and gnash their teeth at them. Luke's verse 11 has the same two movements in order: a filling with ἀνοίας (G454) and then a conferring, διελάλουν πρὸς ἀλλήλους, about what they might do to Jesus. Barnes lists the causes of the rage without reaching for the Psalter, and Poole observes that to answer arguments with violence is to act like mad men. We read the Psalm 2 correspondence as figural rather than lexical: the apostolic church applied Psalm 2 to the conspiracy against Jesus, but Luke gives no signal of it here and we do not claim one.

Psalm 2:1-2 · Psalm 37:12

basis: Cross-Testament figural reading, never verbal: no shared Strong's lexeme is computable between Greek Luke and the Hebrew Psalter and none was computed. The pattern is rulers or wicked men filled with fury and then taking counsel together against the righteous one. Attestation for applying Psalm 2 to the plot against Jesus is ancient and apostolic in the wider canon; applying it to this particular scene is our own reading and is marked as such.

Anoia: the one other place the New Testament uses this word verbal / quotation: confirmed

The noun Luke chooses for what fills the scribes occurs in only two verses of the Greek New Testament. The other is 2 Timothy 3:9, where Paul says that the opponents of the truth will not get very far, because their folly will be plain to everyone, as was that of Jannes and Jambres. Cambridge draws the link explicitly in his note on Luke 6:11, glossing anoia as unreasonableness and senselessness and citing 2 Timothy 3:9 in the same breath. ⚙ The shared word is doing real work in both places: in each, men who oppose a manifest work of God are described not as clever enemies but as men whose minds have failed, and in each the failure is expected to become publicly visible.

2 Timothy 3:9

basis: Verifier: shared Greek lexeme G454 ἄνοια, in only 2 verses of the Greek New Testament, which is as rare as a shared lexeme can be. Both refs are New Testament, so a verbal tier is admissible. This is a rare-word link, not a quotation of one text by the other, and the basis records that.

Watching closely: the rare verb of religious surveillance verbal / quotation: confirmed

παρατηρέω (G3906) occurs in six verses. Luke uses it here and again at Luke 14:1, where Jesus enters the house of a ruler of the Pharisees on a Sabbath to eat bread and they are watching him closely, and where a healing again follows immediately. Paul uses it at Galatians 4:10 of those who observe days and months and seasons and years, and takes the observance as evidence of bondage. ⚙ The same verb thus names the act of spying on a Sabbath and the act of keeping a calendar, and the coincidence is worth stating carefully rather than pressing: Paul is not commenting on Luke, but the Greek word that describes watching a day and the Greek word that describes watching a man for a charge are one word.

Luke 14:1 · Galatians 4:10

basis: Verifier: shared Greek lexeme G3906 παρατηρέω (in 6 vv), rare, with Luke 14:1 (which also shares σάββατον G4521, in 62 vv) and with Galatians 4:10. All refs are New Testament, so a verbal tier is admissible. No claim of quotation is made; the link is lexical.

Well-doing and bad-doing: a rare verb pair carried into the epistles verbal / quotation: confirmed

The two verbs of Jesus' question are uncommon and they travel together. ἀγαθοποιέω (G15) appears in nine verses and κακοποιέω (G2554) in four, and both stand side by side at 1 Peter 3:17, where Peter says it is better, if it is God's will, to suffer for doing good than for doing evil, and at 3 John 1:11, where John writes that the one who does good is of God and the one who does evil has not seen God. ⚙ The apostolic use converts the Sabbath question into a rule of life: the alternative Jesus forces on the synagogue is the alternative by which the church later measures anyone who claims to be from God. The Geneva gloss on Luke 6:9 already reads it that way.

1 Peter 3:17 · 3 John 1:11

basis: Verifier: shared Greek lexeme pair G15 ἀγαθοποιέω (in 9 vv) and G2554 κακοποιέω (in 4 vv), both rare and both present in each ref. All refs are New Testament, so a verbal tier is admissible. The link is a shared rare word pair, not a quotation.

The dry hand and the dry wood structural / thematic: confirmed

ξηρός (G3584), the adjective for the man's hand, occurs in eight verses. Luke's only other use is at Luke 23:31, on the road to the cross: if they do these things when the tree is green, what will happen when it is dry? John uses it of the crowd of the blind, lame and withered lying at Bethesda, waiting by a pool on a Sabbath that could not help them (John 5:3); Hebrews 11:29 uses it of the dry ground through the Red Sea, a wholly different sense. ⚙ We record this as thematic rather than verbal precisely because the senses diverge: the Verifier's shared lexeme is real, but a dry hand, a dry tree and dry ground are three different things, and only the first two carry the note of a life gone out of use. Under-claimed on purpose.

Luke 23:31 · John 5:3 · Hebrews 11:29

basis: Verifier: shared Greek lexeme G3584 ξηρός (in 8 vv) with Luke 23:31, John 5:3 and Hebrews 11:29. All refs are New Testament, so a verbal tier would be admissible, and we decline it: the lexeme's sense shifts across these verses (a withered limb, a dry tree, dry seabed), so we record the link as thematic rather than as a verbal echo.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Lord of the Sabbath restores on the Sabbath ancient/widely-held

Luke has just recorded, in the verse immediately preceding this scene, that the Son of Man is Lord of the Sabbath (Luke 6:5), and the healing that follows is that claim in action. ⚙ The restoration is performed with nothing but a word, so that no work in any recognized sense is done; and Luke reports it in the passive, ἀπεκατεστάθη (G600), so that even the agent is withheld from the charge sheet. Pulpit states the doctrinal upshot for the day itself: works of love done for the bodies and souls of men never mar or in any way interfere with the holiness of a day of rest, and he recalls the rabbinic maxim that in the temple there was no sabbatism. The apostolic writings carry the same logic forward, that the Sabbath was a shadow whose substance belongs to Christ (Colossians 2:16-17) and that a Sabbath rest remains for the people of God, entered by ceasing from one's own works (Hebrews 4:9-10). Geneva compresses the whole unit into one line: charity is the rule of all ceremonies. This reading, that Christ does not abolish the Sabbath but discloses what it was always for, is the ancient and widely held one and is recorded in substance by Henry, Gill, JFB, Cambridge and Pulpit alike.

Colossians 2:16-17 · Hebrews 4:9-10

He saved a life on the day they decided to destroy his ancient/widely-held

The question of verse 9 sets σῶσαι against ἀπολέσαι, to save and to destroy, and leaves the object of the second verb unstated. ⚙ Luke then supplies it. Two verses later the same root of doing, ποιέω, is on their lips: what they might do to Jesus. Cambridge notes that this public miracle and public refutation clinched their hatred, cites Matthew 12:14 that they held a council against him, and compares John 11:53 where the council resolves to put him to death; Ellicott records that Mark names the Herodians as their partners and that Mark says they took counsel to destroy him. The man who came in with a dry right hand walks out able to work; the man who restored it walks out under sentence. That exchange, the saving of one life at the cost of the Savior's own, is the ancient apostolic reading of the whole Gospel and is voiced here by Henry: Christ was neither ashamed nor afraid to own the purposes of his grace, and he healed the poor man though he knew that his enemies would take advantage against him for it.

Matthew 12:14 · John 11:53

Stretch it out: a command that gives what it demands novel

⚙ The theological weight of this miracle sits in its order of operations. The man is told to do the one thing his condition makes impossible, and the ability arrives in the doing, not before it. Pulpit puts it exactly: it must have sounded a strange command, but with the command went forth the power. Gill notes that he stretched it out, which he was not able to do before. This is the shape of every gospel imperative, and the church has long read it so: the call to rise, to believe, to come, is itself the means by which the dead are enabled to obey. The verb Luke chooses for the outcome, ἀποκαθίστημι (G600), is the language of reconstitution, of putting a thing back into its proper state, and the wider New Testament uses that vocabulary of the hope of a final restoration of all things. We flag honestly that the Verifier returned no computed candidate pairing this verse with Acts 3:21 or any other restoration text, so the resonance is our own observation offered for testing and not a sourced lexical link. The reading that the command conveys the power is widely held; the extension to a cosmic restoration is the part we mark as our own.

Luke 6:10 · Acts 3:21

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text: BSB (CC0) with the Berean interlinear and Strong's numbers; all lexical data, parses and thread bases above come from that brief and from the Verifier, not from the machine layer. Several honesty notes specific to this unit.

Sources that do not say what their heading suggests. The Barnes entries printed under Luke 6:6 and Luke 6:7 in the public-domain record are in fact his notes on Luke 6:1, the “second sabbath after the first” and the rubbing of grain; we did not quote Barnes at those verses, and his one substantive note on this pericope, on the causes of the rage, is quoted at 6:11. Poole files a single note for 6:6 through 6:11 under verse 6, so his verdict on the plotting is quoted there and flagged. Benson, JFB and Ellicott largely refer the reader to Matthew 12 and Mark 3 rather than comment independently; we have taken only what is genuinely their own.

Extra-canonical material. Cambridge (citing Jerome on Matthew 12:10) and Pulpit both pass on, from the Gospel of the Ebionites or of the Nazarenes, that the man was a stonemason who begged to be healed so as not to beg his bread. That gospel is lost and non-canonical. We report the tradition as a tradition and build nothing on it.

Details borrowed from the parallels. Mark supplies the anger and grief of Jesus (Mark 3:5) and the Herodians (Mark 3:6); Matthew supplies the sheep in the pit and the formal council (Matthew 12:11, 12:14). None of these are in Luke, and where commentators import them we have said which evangelist they come from.

Cross-Testament limits. Every thread pairing this Greek text with a Hebrew one (1 Kings 13, Exodus 20, Deuteronomy 5 and 30, Leviticus 18, Isaiah 58, 1 Chronicles 28, the Psalms, Jeremiah 17) carries no shared Strong's lexeme and cannot, so none is tiered verbal; their bases record shared pattern or shared subject matter only. The Verifier computed no candidate for any of them, and we say so in each badge.

What is uncertain. Neither the place nor the date of this Sabbath can be fixed; Cambridge states plainly that none of the evangelists enable us to decide, and Pulpit's suggestion of Capernaum is a guess. Whether Luke's anoia should be rendered rage (BSB), madness (older versions) or unreasonableness (Cambridge) is a real translational question and we have let both senses stand. The one thing the Greek settles and the English hides is that both key verbs of the closing scene, the restoring of the hand and the filling of the accusers, are passive.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)