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a. This is traditionally ‘Sabbath.’ It’s from the Hebrew word Shabbat, which means ‘rest’ and was used to refer to the seventh day of the week as a designated day for resting (See Exodus 20:8-11). Spelling and pronouncing it ‘Sabbath’ instead of Shabbat just needlessly distances it from the Jewish origin. It’s not an accident that this story directly follows Jesus promising rest for those who carry his yoke. See the book Sabbath as Resistance by Walter Brueggemann for more insight into the significance of Shabbat in the Bible.

b. Reference to 1 Samuel 21:1-6

c. The Greek tou sabbatou (‘of Shabbat’/’of the Sabbath’) here is a bare genitive of specification (or “genitive of respect”), not a possessive or hierarchical ‘of.’ In Koine Greek in a phrase like this one, a bare genitive indicates the sphere or context in which a title applies: “with regard to” or “in matters of.” It does not indicate authority “over” without being accompanied by the preposition epi, which is not present in this sentence. What that indicates is that this sentence does not mean the Son of Humanity has power over or is in charge of Shabbat but that Shabbat does not change the autonomy he has over himself.

d. Traditionally, ‘Lord.’ The Greek word kurios, when applied to Jesus, can be translated in several ways, including ‘sir,’ ‘master,’ or ‘sovereign.’ Rendering it as “Lord” reflects the feudal, patriarchal, and imperial assumptions embedded in early English translations, which often reinforced hierarchical power structures. In both Greco-Roman and American history, kurios and “lord” were titles used for slaveowners. As Rev. Dr. Wilda C. Gafney notes, “Lord is a slavery word,” and when used without theological and historical framing, it risks reinscribing the very systems of domination that Jesus came to upend (A Women’s Lectionary for the Whole Church: Year A, Introduction).

e. Literally, “them.” The words “Bible scholars and Pharisees” are added for clarity.

f. Traditionally, ‘do good.’ It should be clear, however, that the word does not mean “obey authority” but is more specific to benefiting others.

g. Traditionally, ‘do evil.’ It should be clear, however, that the word does not mean “disobey authority” but is more specific to harming others.

h. Traditionally, ‘save.’ This word carries a meaning of any kind of action to prevent or repair harm. Appropriate translations could be ‘liberate,’ ‘restore,’ ‘rescue,’ ‘heal,’ ‘preserve,’ or ‘protect.’

i. The Greek word here is psuche, the root of the English ‘psyche’ and ‘psychology,’ and traditionally translated as ‘soul.’ A better single word might be ‘being.’ Like the Hebrew nephesh, it refers to the ‘living being’—a unity of body, breath, and life-force. Depending on context, other appropriate translations include ‘life’ and ‘self.’ In this case, it’s about preserving one’s life, or continuing to have a self or being.

j. This phrase literally means ‘were filled with mindlessness’ and is used for extreme anger as well as foolishness. Other ways to say it in American idioms would be ‘lost it’ or ‘went berserk.’

k. Traditionally, ‘apostles.’ The word means ‘someone who is sent to carry out a purpose’ and while it became used in a particular way in the church, it was not an inherently religious word in the Greek language.

l. Traditionally, ‘Simon,’ which mirrors the Greek form. However, that form is a the Greek transliteration of the Hebrew name Shim‘on that appears in the English version of Genesis as Simeon.

m. Traditionally: ‘James.’ The Greek is Iakobos, from the Hebrew Ya’aqov, which is the same as it uses for Jacob son of Isaac and Jacob grandfather of Jesus. Jacob is the English name as it came through German, and James is the English name as it came through French. That way, it turned into two names in English, but it started as the same name in Hebrew and Greek.

n. The name ‘John’ is the English version of the Latin version of the Greek transliteration (Ioannes) of the Hebrew name Yohanan or in English translations of the Hebrew Bible, Johanan, which means “God has been gracious” or “My God is gracious.”

o. Traditionally, ‘Bartholomew’ from the Greek Bartholomaios, which is a transliteration of the Aramaic Bar Talmai, which means Son of Talmai. Most scholars believe this person to be the Nathaniel identified in John 1:45.

p. Matthew is the English transliteration of Maththaios, the Greek version of the Hebrew name Mattityahu, which means "gift of God"

q. The term "Zealots" as a formal political faction with organized resistance did not fully emerge until after Jesus' lifetime, particularly around the time of the Jewish-Roman War (66–70 CE). However, certain elements associated with the later Zealots, such as intense resistance to Roman occupation and a radical commitment to Jewish religious freedom, were already present during Jesus' time. During the early first century CE, anti-Roman sentiment was high, and several figures led revolts and advocated for Jewish independence. These movements shared many of the ideas that would later be associated with the Zealots, including a willingness to use violence to oppose foreign rule and a commitment to what they saw as the purity and autonomy of Israel under God's rule.

r. Traditionally, ‘Judas.’ Judas is the English version of the Greek version (Ioudas) of the Hebrew name Yehudah, or ‘Judah’ as it is typically rendered in English translations of the Hebrew Bible.

s. Traditionally, ‘Iscariot.’ It was likely not his name, however. It means ‘men of Kerioth’ which was a city of Moab that was condemned for its actions against Israel, and it was likely used as a label regarding his betrayal of Jesus. See Jeremiah 48:21-47 (especially verses 21-27).

t. This was taking place in Galilee, so large numbers of people were traveling long distance from the south (Judea and Jerusalem) and the north (Tyre and Sidon).

u. The concept of being unclean is not inherently ‘bad’ or ‘evil’ or ‘sinful.’ It signifies not having been anointed for a sacred purpose or calling. In some circumstances, it indicates an ordinary state that has no negative connotations. In others, it points to something that is contrary to what is appropriate for someone with a sacred calling, such as a priest in comparison with the people, or the Levites in comparison with other Israelite tribes, or Israel in comparison with other people groups, or humanity in comparison with the rest of creation.

v. The Greek term pneuma literally means "breath," and is often translated it as "Life-breath" to emphasize the communal and embodied power of divine and human vitality. However, when context requires ambiguity between an internal psychological reality (such as trauma, shame, or fear internalized from the community) and an external, potentially spiritual entity, the word "spirit" is used. Though abstract, "spirit" best maintains this delicate balance in English. Readers should understand that "spirit" can evoke either—or both—meanings simultaneously, in the same way that a modern English speaker might refer to “battling my demons” when they are wrestling with trauma or shame.

w. Literally, “throw out your name”

x. This word can refer to clothing in general, or it can refer to the outer cloak or robe worn over a base layer.

y. This word refers specifically to the base layer of clothing, the tunic or equivalent of a modern undershirt.

z. Or “what kind of generosity is that for you?” or “what kind of favor is there toward you?” or “what kind of gratitude is there for you?”

aa. The word in Greek here is hamartolos, traditionally translated ‘sinner.’ The word, however, is not a noun but an adjective, describing something about someone, not labeling the whole person. The actual meaning is an archery term for missing the target; it’s a metaphor. It evokes an image of veering off course, ending up in at an unintended location. It is used regarding many situations, including harmful behavior, disregarding responsibilities as a people or individual called to a specific purpose, and even having chronic illness or debilitating injuries or cultural identities that prohibit one from full participation in temple worship according to the Torah, which is not implied to be wrongdoing but simply not aligned with Torah.

bb. The Greek is huioi tou hupistou. It’s most direct translation is ‘sons of the Highest One,’ but the word huios was also regularly used more figuratively to refer to an heir or descendants more broadly as well as those who were dedicated to following a particular movement or figure and emulating them.

cc. Traditionally, ‘Most High’

dd. The word “God” is added here for clarity and for the sake of sidestepping problematic issues with gendered pronouns.

ee. This is not to be confused with dooming people to Hell. It is a legal term about rendering a guilty verdict, typically with an associated sentencing of a penalty for whatever crime has been determined as having been committed.

ff. The terms “shaken, tamped down, and overflowing” are referring to measuring grain for sale in a market place. The act of shaking it sifted the debris to the top so that more of what was being sold was usable grain. Tamping it down pressed more grain into the container, and of course, overflowing means its so full as to be spilling out. The combination evokes an image of the seller doing everything they can to provide the buyer with a generous helping of the grain.

gg. The image here is of someone folding their clothing in a way that it can catch and hold the grain that is so generously being provided to them that they had not been prepared with sufficient basket space to hold it all.

hh. The word adelphos, literally means ‘brother’ or ‘sibling.’ It was also frequently used to refer to ‘cousin’ or ‘relative,’ and even for members of the same ideological or ethnic group. With Jesus’ insistence on a radically inclusive understanding of God’s instruction, it is always pushing further than what already seems to be the most wide-sweeping view people hold. In the New Testament, it comes to be used of anyone who has joined the movement Jesus leads, regardless of gender.

ii. Traditionally translated as "hypocrites," the Greek hupocrites was commonly used to describe stage actors or people playing a role, emphasizing pretended or performed actions. Translating it as “pretenders” clarifies the original Greek sense of someone who outwardly displays devotion for attention, rather than genuine faithfulness—a meaning similar but not identical to the English "hypocrite," which now primarily implies moral inconsistency.

jj. Literally, this clause reads, “The good one [someone who does things for the well-being of others] brings it out from the good [beneficial to others] storeroom of their heart.”

kk. Literally, this clause reads, “The oppressive one brings out something oppressive from their oppressive one.”

ll. Literally, this reads, “Why do you call me kurios, kurios.” There are several issues with translating kurios as ‘lord’ as it is traditionally handled. It had several uses the time, but modern readers hear “God” or “Slave master” or “Supreme ruler.” None of those is what is in view here. He was their teacher and leader of a grassroots movement, and they were trying to learn to live in the way he was training them. They are using kurios in a much less grandiose way than modern readers are likely to hear if it reads “Lord” in English. There are other times in the New Testament where something more lofty is meant by that Greek word for Jesus; this just isn’t one of those.