Matthew 12:2

Matthew 12:2 in Multiple Translations

Berean Standard Bible BSB

When the Pharisees saw this, they said to Him, “Look, Your disciples are doing what is unlawful on the Sabbath.”

King James Version KJV

But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.

American Standard Version ASV

But the Pharisees, when they saw it, said unto him, Behold, thy disciples do that which it is not lawful to do upon the sabbath.

Bible in Basic English BBE

But the Pharisees, when they saw it, said to him, See, your disciples do that which it is not right to do on the Sabbath.

Free Bible Version FBV

When the Pharisees saw this they said to Jesus, “Look at your disciples—they're doing what isn't allowed on the Sabbath!”

Geneva Bible 1599 GNV

And when the Pharises sawe it, they saide vnto him, Beholde, thy disciples doe that which is not lawfull to doe vpon the Sabbath.

Young's Literal Translation YLT

and the Pharisees having seen, said to him, 'Lo, thy disciples do that which it is not lawful to do on a sabbath.'

World English Bible WEB

But the Pharisees, when they saw it, said to him, “Behold, your disciples do what is not lawful to do on the Sabbath.”

Noah Webster Bible WBS

But when the Pharisees saw it, they said to him, Behold, thy disciples do that which it is not lawful to do on the sabbath.

Douay-Rheims 1899 DRV

And the Pharisees seeing them, said to him: Behold thy disciples do that which is not lawful to do on the sabbath days.

Translation for Translators T4T

Some Pharisees saw us do what they considered to be work. So they said to Jesus, accusing him, “Look! Your disciples are doing work that is not permitted in our laws [PRS] for us to do on our day of rest!”

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Berean Amplified Bible — Matthew 12:2

BAB

Word Study

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Matthew 12:2 Interlinear (Deep Study)

BIB

GRK οι δε φαρισαιοι ιδοντες ειπον αυτω ιδου οι μαθηται σου ποιουσιν ο ουκ εξεστιν ποιειν εν σαββατω

οι ho G3588 the/this/who Art-NPM

δε de G1161 then Conj

φαρισαιοι Pharisaios G5330 Pharisee Noun-NPM

ιδοντες horaō G3708 to see: see Verb-2AAP-NPM

ειπον legō G3004 to say Verb-2AAI-3P

αυτω autos G846 it/s/he Pron-DSM

ιδου horaō G3708 to see: see Verb-2AMM-2S

οι ho G3588 the/this/who Art-NPM

μαθηται mathētēs G3101 disciple Noun-NPM

σου su G4771 you Pron-2GS

ποιουσιν poieō G4160 to do/make: do Verb-PAI-3P

ο hos, hē G3739 which Rel-NSN

ουκ ou G3756 no Particle-N

εξεστιν exesti, exon G1832 be permitted Verb-PAI-3S

ποιειν poieō G4160 to do/make: do Verb-PAN

εν en G1722 in/on/among Prep

σαββατω sabbaton G4521 Sabbath Noun-DSN

Greek Word Study

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Greek Word Reference — Matthew 12:2

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

φαρισαιοι Pharisaios G5330 "Pharisee" Noun-NPM

A Pharisee was a member of a Jewish sect that followed strict religious rules, often mentioned in the New Testament, such as in Matthew 23:26 and Philippians 3:5.

Definition: Φαρισαῖος, -ου, ὁ (Aram. פְּרִישָׁא; see Dalman, Gr., 157.n, Words, 2.n), a Pharisee: Mat.23:26, Php.3:5; usually in pl., Mat.9:11, Mrk.2:18, al.; Φ. κ. γραμματεῖς, Mat.5:20, Mrk.2:16, Luk.5:21, al.; Φ. κ. Σαδδυκαῖοι, Mat.16:1, Act.23:6, 7 al.; ἀρχιερεῖς, Mat.21:45, Jhn.7:32, al. (see DB, iii, 826b). (AS)

Usage: Occurs in 96 NT verses. KJV: Pharisee See also: Acts 5:34; Luke 16:14; Philippians 3:5.

ιδοντες horaō G3708 "to see: see" Verb-2AAP-NPM

This word means 'to see' or 'to perceive', and can also mean 'to attend to' or 'to experience', like in Mark 6:38 and John 1:46. It's a key word for understanding and perceiving things.

Definition: ὁράω, -ῶ, [in LXX chiefly for ראה, also for חזה, etc. ;] in "durative" sense (hence aor. act., εἶδον, pass., ὤφθην, fut., ὄψομαι, from different roots; see M, Pr., 110f.), to see (in colloq. even the present is rare, its place being generally taken by θεωρέω, see BL, §24). __1. Of bodily vision, to see, perceive, behold: absol., Mrk.6:38, al.; ἔρχου καὶ ἴδε, Jhn.1:46, al.; before ὅτι, Mrk.2:16, al.; with accusative, Mat.2:2, Mrk.1:10 16:7, Gal.1:19, al.; θεόν, Jhn.1:18, 1Jn.4:20, al. __2. to see with the mind, perceive, discern: absol, Rom.15:21; with accusative of thing(s), Mat.9:2 27:54, Act.8:23, Col.2:18, al. __3. to see, take heed, beware: ὅρα μή, with aor. subjc., Mat.8:4 18:10, Mrk.1:44, 1Th.5:15; id., sc. μὴ ποήσῃς, Rev.19:10 22:9 (Bl., §81, 1); before imperat. Mat.9:30 16:6, Mrk.8:15 __4. to experience: τ. θάνατον, Luk.2:26, Heb.11:5; ζωήν, Jhn.3:36; τ. διαφθοράν, Act.2:27. __5. to visit: with accusative of person(s), Luk.8:20, Jhn.12:21, Rom.1:11, al.; with accusative loc, Act.19:21. __6. to see to, care for: Mat.27:4, Act.18:15 (cf. ἀφ-, καθ-, προ-, συν-οράω). SYN.: see: βλέπω. (AS)

Usage: Occurs in 605 NT verses. KJV: behold, perceive, see, take heed See also: 1 Corinthians 2:9; Acts 16:40; 1 Peter 1:8.

ειπον legō G3004 "to say" Verb-2AAI-3P

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

αυτω autos G846 "it/s/he" Pron-DSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

ιδου horaō G3708 "to see: see" Verb-2AMM-2S

This word means 'to see' or 'to perceive', and can also mean 'to attend to' or 'to experience', like in Mark 6:38 and John 1:46. It's a key word for understanding and perceiving things.

Usage: Occurs in 605 NT verses. KJV: behold, perceive, see, take heed See also: 1 Corinthians 2:9; Acts 16:40; 1 Peter 1:8.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

μαθηται mathētēs G3101 "disciple" Noun-NPM

A disciple is a learner or pupil, like the twelve who followed Jesus, as mentioned in Matthew 10:1 and Luke 8:9. This word is used to describe someone who follows a teacher or leader. It is often used in the context of Jesus' teachings.

Definition: μαθητής, -οῦ, ὁ (μανθάνω), [in LXX only as seel. (A) in Jer.13:21 20:11 26(46):9 * ;] a disciple: opposite to διδάσκαλος, Mat.10:24, Luk.6:40; Ἰωάννου, Mat.9:14, Luk.7:18, Jhn.3:25; τ. Φαρισσίων, Mat.22:16, Mrk.2:18, Luk.5:33; Μωυσέως, Jhn.9:28; Ἰησοῦ, Luk.6:17 7:11 19:37, Jhn.6:66 7:3 19:38; esp. the twelve, Mat.10:1 11:1, Mrk.7:17, Luk.8:9, Jo 2:2, al.; later, of Christians generally, Act.6:1, 2 7 9:19, al.; τ. κυρίου, Act.9:1. (AS)

Usage: Occurs in 252 NT verses. KJV: disciple See also: Acts 1:15; John 21:23; Matthew 13:10.

σου su G4771 "you" Pron-2GS

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

ποιουσιν poieō G4160 "to do/make: do" Verb-PAI-3P

This word means to make or do something, and it's used in a very broad sense. It can mean to create, produce, or cause something to happen. In the Bible, it's often used to describe God's creative power, like in Matthew 19:4 and Mark 10:6.

Definition: ποιέω, -ῶ, [in LXX for a great variety of words, but chiefly for עשׂה ;] __1. to make, produce, create, cause: with accusative of thing(s), Mat.17:4, Mrk.9:5, Jhn.9:11, Act.9:39, Rom.9:20, al.; of God as Creator (with accusative of person(s) also), Mat.19:4, Mrk.10:6, Luk.11:40, Act.4:24, Heb.1:2, al.; like Heb. עשׂה, absol. = ἐργάζομαι, to work, Mat.20:12 (cf. Rut.2:19; so AV, but see infr.), Rev.13:5, R, mg. (but see infr.); σκάνδαλα, Rom.16:17; εἰρεήνην, Eph.2:15, Jas.3:18; ἐπίστασιν, Act.24:12; συστροφήν, Act.23:12; with accusative of thing(s) and dative of person(s), Luk.1:68, Act.15:3; with nouns expressing action or its accomplishment, forming a periphr. for the cogn. verb: ὁδόν π. (cl. ὁ ποιεῖσθαι), to go on, advance, Mrk.2:23; πόλεμον, Rev.11:7, al.; ἐκδίκησιν, Luk.18:7, 8; ἐνέδραν, Act.25:3; κρίσιν, Jhn.5:27, Ju 15; ἔργα, Jhn.5:36, al.; (σημεῖα), Jhn.2:23 and freq., Act.2:22, al.; so also mid. ποιεῖσθαι: μονήν, Jhn.14:23; πορείαν, Luk.13:22; κοινωνίαν, Rom.15:26; of food, to make ready, prepare: δεῖπνον, Mrk.6:21, al.; δοχήν, Luk.5:29 14:13; γάμους, Mat.22:2; of time, to spend (cl.): ὥραν, Mat.20:12, RV (but see supr. and cf. McN, in l.); μῆνας, Rev.13:5, R, txt. (cf. Swete, in l.; but see supr.); ἐνιαυτόν, Jas.4:13; with accusative before ἐκ, Jhn.2:15, al.; with accusative and accusative pred., Mat.3:3 12:16, Mrk.1:3 3:12, Jhn.5:11, al.; with adv., καλῶς, Mrk.7:37; ἑορτὴν π. (Dem., Exo.23:16, al.), Act.18:21, Rec.; πάσχα, Mat.26:18; to make or offer a sacrifice (Plat., Xen., al.; Job.42:8, 3Ki.11:33; so some understand τοῦτο ποιεῖτε, Luk.22:19, but see Abbott, Essays, 110ff.); before ἵνα (WM, 422f.; M, Pr., 228), Jhn.11:37, Col.4:16, Rev.3:9. __2. to do, perform, carry out, execute: absol., with adv., καλῶς π., Mat.12:12, 1Co.7:37, 38 Jas.2:19; id. before ptcp. (cl.; see M, Pr., 228), Act.10:33, Php.4:14, 2Pe.1:19, 3Jo.6; οὕτως, Mat.24:46, Luk.9:15, al.; ὡς (καθώς), Mat.1:24 2:16, al.; ὁμοίως, Luk.3:11; ὡσαύτως, Mat.20:5; with ptcp., ἀγνοῶν ἐποίησα, 1Ti.1:13; with accusative of thing(s): τί interrog., Mat.12:3, Mrk.2:25, Luk.6:2, al.; τοῦτο, Mat.13:28, Mrk.5:32, Luk.22:19 (WH om.; see supr., ref. to Abbott, Essays), Rom.7:20, al.; with nouns expressing command or regulation: τ. νόμον (not as in cl., to make a law), Jhn.7:19, Gal.5:3 (cf. in LXX, Jos.22:5, 1Ch.22:12, al.); τ. ἐντολάς, Mat.5:19; similarly with other nouns expressing conduct: τ. δικαιοσύνην, Mat.6:1, al.; τ. ἀλήθειαν, Jhn.3:21, al., etc.; with dupl. accusative, Mat.27:22, Mrk.15:12; with accusative of thing(s) and dative of person(s) (commod., incomm.; rare in cl.), Mat.7:12, Mrk.5:19, 20 Luk.1:49, Jhn.9:26, al. SYN.: πράσσω, which see The general distinction between the two words is that between particular action and its habitual performance (cf. Tr., Syn., §xcvi; Westc. on Jhn.3:21; ICC on Rom.1:32). (AS)

Usage: Occurs in 519 NT verses. KJV: abide, + agree, appoint, X avenge, + band together, be, bear, + bewray, bring (forth), cast out, cause, commit, + content, continue, deal, + without any delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have, hold, X journeying, keep, + lay wait, + lighten the ship, make, X mean, + none of these things move me, observe, ordain, perform, provide, + have purged, purpose, put, + raising up, X secure, shew, X shoot out, spend, take, tarry, + transgress the law, work, yield See also: 1 Corinthians 5:2; Acts 21:13; 1 Peter 2:22.

ο hos, hē G3739 "which" Rel-NSN

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

εξεστιν exesti, exon G1832 "be permitted" Verb-PAI-3S

To be permitted or lawful, as in Mark 2:24 and Acts 8:37, where certain actions are allowed. It can also mean to be right or just, as in Matthew 12:2 and 1 Corinthians 10:23.

Definition: ἔξ-εστι (εἰμί), impers. verb., it is permitted, lawful: Mrk.2:24, Act.8:37 (R, mg.), 1Co.10:23; with inf., Mat.12:2, 10 12 14:4 15:26 19:3 22:17 27:6, Mrk.3:4 12:14, Luk.6:2, 9 14:3, Jhn.5:10; before accusative, Mrk.2:26, Luk.6:4 20:22; with dative of person(s) and inf., Mat.20:15, Mrk.6:18 10:2, Jhn.18:31, Act.16:21 21:37 22:25 (inf. understood), 1Co.6:12; ἐξόν (sc. ἐστί), Act.2:29, 2Co.12:4; ἐξὸν ἦν, Mat.12:4.† (AS)

Usage: Occurs in 29 NT verses. KJV: be lawful, let, X may(-est) See also: 1 Corinthians 6:12; Mark 2:24; Matthew 27:6.

ποιειν poieō G4160 "to do/make: do" Verb-PAN

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

σαββατω sabbaton G4521 "Sabbath" Noun-DSN

The Sabbath refers to the seventh day of the week, a day of rest and worship. It is mentioned in Matthew 12:8 and Mark 2:27, highlighting its importance in Jewish tradition. The concept of Sabbath rest is still observed today.

Definition: σάββατον, -ου, τό (Aram. שַׁבָּתָא, transliterated σάββατα, and this being mistaken for a pl., the sing. σάββατον was formed from it), and σάββατα, -ων, τά [in LXX for שַׁבָּת, שַׁבָּתוֹן ;] __1. the seventh day of the week, the sabbath __(a) the sing. form -ον, τὸ σ.: Mat.12:8, Mrk.2:27, Luk.6:5, al.; ἡ ἡμέρα τοῦ σ. (in LXX, Exo.20:8, al., usually τῶν σ., see infr.), Luk.13:16 14:5; ὁδὸς σαββάτου, Act.1:12 (cf. Mat.24:29); dative, of time (τῷ) σ., Luk.6:9 14:1; ἐν (τῷ) σ., Mat.12:2, Luk.6:7, Jhn.5:16, al.; accusative, of duration, τὸ σ., Luk.23:56; κατὰ πᾶν σ., Act.13:27 15:21 18:4; pl., σ. τρία, Act.17:2 R, txt. (but see infr.); __(b) as most frequently in LXX (see Swete, Mk., 17; Thackeray, Gr., 35) the pl. form, τὰ σ. (see supr. on the Aram. form. There is also an analogy in the names of other festivals, τ. ἐγκαίνια, ἄζυμα, etc.): Mat.28:1, Col.2:16; ἡ ἡμέρα τῶν σ. (Exo.20:8, al.), Luk.4:16, Act.13:14 16:13; dative pl. (in LXX -τοις, but 1Ma.2:38 as in NT) by metaplasmus (El., § 9, 3), σάββασι, Mat.12:1, 5 12:10-12 Mrk.1:21 2:23 3:2, 4, Luk.4:31 6:2. __2. seven days, a week; __(a) the sing. form: πρώτη σαββάτσυ, Mrk.16:9; δὶς τοῦ σ. (Bl., § 35, 4; 36, 13), Luk.18:12; κατὰ μίαν σαββάτου, 1Co.16:2; pl., σ. τρία, Act.17:2 R, mg. (but see supr.); __(b) the pl. form: ἡ μία τῶν σ. (where the genitive = μετὰ τά; Soph., Lex., 43a), Mat.28:1, Mrk.16:2, Luk.24:1, Jhn.20:1, 19, Act.20:7 (AS)

Usage: Occurs in 62 NT verses. KJV: sabbath (day), week See also: 1 Corinthians 16:2; Luke 13:10; Matthew 28:1.

Study Notes — Matthew 12:2

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Context
Cross References
Matthew 12:2 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 12:2
Jamieson-Fausset-Brown on Matthew 12:2
Matthew Poole's Commentary on Matthew 12:2
Trapp's Commentary on Matthew 12:2
Ellicott's Commentary on Matthew 12:2
Adam Clarke's Commentary on Matthew 12:2
Cambridge Bible on Matthew 12:2
Barnes' Notes on Matthew 12:2
Whedon's Commentary on Matthew 12:2
Sermons on Matthew 12:2

Context — The Lord of the Sabbath

1At that time Jesus went through the grainfields on the Sabbath. His disciples were hungry and began to pick the heads of grain and eat them.

2When the Pharisees saw this, they said to Him, “Look, Your disciples are doing what is unlawful on the Sabbath.”

3Jesus replied, “Have you not read what David did when he and his companions were hungry? 4He entered the house of God, and he and his companions ate the consecrated bread, which was not lawful for them to eat, but only for the priests.

Cross References

	Reference	Text (BSB)
1	Matthew 12:10	and a man with a withered hand was there. In order to accuse Jesus, they asked Him, “Is it lawful to heal on the Sabbath?”
2	John 7:21–24	Jesus answered them, “I did one miracle, and you are all amazed. But because Moses gave you circumcision, you circumcise a boy on the Sabbath (not that it is from Moses, but from the patriarchs.) If a boy can be circumcised on the Sabbath so that the law of Moses will not be broken, why are you angry with Me for making the whole man well on the Sabbath? Stop judging by outward appearances, and start judging justly.”
3	Luke 14:3	So Jesus asked the experts in the law and the Pharisees, “Is it lawful to heal on the Sabbath or not?”
4	Exodus 20:9–11	Six days you shall labor and do all your work, but the seventh day is a Sabbath to the LORD your God, on which you must not do any work—neither you, nor your son or daughter, nor your manservant or maidservant or livestock, nor the foreigner within your gates. For in six days the LORD made the heavens and the earth and the sea and all that is in them, but on the seventh day He rested. Therefore the LORD blessed the Sabbath day and set it apart as holy.
5	Mark 3:2–5	In order to accuse Jesus, they were watching to see if He would heal on the Sabbath. Then Jesus said to the man with the withered hand, “Stand up among us.” And He asked them, “Which is lawful on the Sabbath: to do good or to do evil, to save life or to destroy it?” But they were silent. Jesus looked around at them with anger and sorrow at their hardness of heart. Then He said to the man, “Stretch out your hand.” So he stretched it out, and it was restored.
6	John 9:14–16	Now the day on which Jesus had made the mud and opened his eyes was a Sabbath. So the Pharisees also asked him how he had received his sight. The man answered, “He put mud on my eyes, and I washed, and now I can see.” Because of this, some of the Pharisees said, “This man is not from God, for He does not keep the Sabbath.” But others said, “How can a sinful man perform such signs?” And there was division among them.
7	Exodus 23:12	For six days you are to do your work, but on the seventh day you must cease, so that your ox and your donkey may rest and the son of your maidservant may be refreshed, as well as the foreign resident.
8	Exodus 31:15–17	For six days work may be done, but the seventh day is a Sabbath of complete rest, holy to the LORD. Whoever does any work on the Sabbath day must surely be put to death. The Israelites must keep the Sabbath, celebrating it as a permanent covenant for the generations to come. It is a sign between Me and the Israelites forever; for in six days the LORD made the heavens and the earth, but on the seventh day He rested and was refreshed.’”
9	Luke 13:10–17	One Sabbath Jesus was teaching in one of the synagogues, and a woman there had been disabled by a spirit for eighteen years. She was hunched over and could not stand up straight. When Jesus saw her, He called her over and said, “Woman, you are set free from your disability.” Then He placed His hands on her, and immediately she straightened up and began to glorify God. But the synagogue leader was indignant that Jesus had healed on the Sabbath. “There are six days for work,” he told the crowd. “So come and be healed on those days and not on the Sabbath.” “You hypocrites!” the Lord replied. “Does not each of you on the Sabbath untie his ox or donkey from the stall and lead it to water? Then should not this daughter of Abraham, whom Satan has kept bound for eighteen long years, be released from her bondage on the Sabbath day?” When Jesus said this, all His adversaries were humiliated. And the whole crowd rejoiced at all the glorious things He was doing.
10	John 5:9–11	Immediately the man was made well, and he picked up his mat and began to walk. Now this happened on the Sabbath day, so the Jews said to the man who had been healed, “This is the Sabbath! It is unlawful for you to carry your mat.” But he answered, “The man who made me well told me, ‘Pick up your mat and walk.’”

Matthew 12:2 Summary

[The Pharisees were upset with Jesus' disciples because they were picking grain on the Sabbath, which they thought was against the law. However, Jesus would go on to teach that the Sabbath is a day of rest, but it's also a day to show love and kindness to others, as seen in Matthew 12:7. We can learn from this that following God's laws is important, but it's also important to remember to be compassionate and merciful, just like God is, as seen in Psalm 103:8 and Luke 6:36.]

Frequently Asked Questions

What were the Pharisees objecting to in Matthew 12:2?

The Pharisees were objecting to Jesus' disciples picking heads of grain on the Sabbath, which they considered to be unlawful according to their traditions and interpretations of Exodus 20:8-11 and Deuteronomy 5:12-15.

Why were the Pharisees so focused on the Sabbath laws?

The Pharisees were deeply concerned with following the letter of the law, as seen in Matthew 23:23-24, and they believed that keeping the Sabbath was essential to pleasing God, as stated in Isaiah 58:13-14.

Is it wrong to pick grain on the Sabbath?

According to the Bible, the Sabbath is a day of rest, but Jesus' response in Matthew 12:3-4 suggests that there may be exceptions and that mercy and compassion can take precedence over strict adherence to the law, as seen in Hosea 6:6 and Micah 6:8.

What can we learn from the Pharisees' reaction in Matthew 12:2?

We can learn that it's possible to become so focused on rules and traditions that we forget about God's love and mercy, as Jesus teaches in Matthew 9:13 and Matthew 12:7, and that we should strive to balance our desire to follow God's laws with our need to show compassion and kindness to others, as seen in Matthew 22:37-40.

Reflection Questions

How can I balance my desire to follow God's laws with my need to show compassion and kindness to others?
What are some ways that I might be prioritizing rules and traditions over God's love and mercy in my own life?
How can I make sure that my obedience to God is motivated by love and a desire to please Him, rather than just a desire to follow rules?
What are some situations in which I might need to show mercy and compassion, even if it means bending or breaking a rule?

Gill's Exposition on Matthew 12:2

But when the Pharisees saw it,.... Who went along with him, or followed him, being employed to make observation on his words and actions, they said unto him; Luke says, "unto them", the disciples: it

Jamieson-Fausset-Brown on Matthew 12:2

But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.

Matthew Poole's Commentary on Matthew 12:2

So saith Mark, , only he puts it into the form of a question. Luke adds nothing, , but saith, certain of the Pharisees. They granted the thing lawful to be done another day, but not on the sabbath day. How blind is superstition, that they could think that it was contrary to the will of God, that his people should fit themselves for the service of the sabbath by a moderate refreshment! Some of the Pharisees ordinarily attended Christ’ s motions, not to be instructed by him, but (as is afterward said) that they might have something whereof to accuse him. What a little thing do they carp at! Wherein was the sin? The plucking of a few ears of corn, and rubbing them, could hardly be called servile labour, especially not in the sense of the commandment, which restrained not necessary labour, but such labour as took them off from the duties of the sabbath; but their tradition had made this unlawful, as it was a little reaping and a kind of threshing. Hypocrites and formalists are always most zealous for little things in the law, or for their own additaments to it.

Trapp's Commentary on Matthew 12:2

2 But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day. Ver. 2. Behold, thy disciples do that which is not lawful] This was as the proverb is, Sus Minervam, a pig is Minerva, when blind Pharisees will be teaching Christ how the Sabbath is to be sanctified. Not Hebrews only, but also Greeks and barbarians rested from work on the seventh day: witness Josephus, Clement Alexander, and Eusebius. Howbeit, to the Hebrews at Mount Sinai, God, for a special favour, made known his holy Sabbath, Nehemiah 9:14, commanding them to do no servile work therein, Leviticus 23:7-8. This excludes not works of piety, charity, and necessity, such as was this of the disciples in the text. The Jews in their superstition would not fight on the Sabbath, and therefore lost their chief city to the Romans, under the command of Pompey, who took the advantage of the day to do his utmost then against them. In later times they grew more rigid in this point: for on the Sabbath they would not spit, ease nature, get out of an outhouse, if by mishap they had fallen into it, as that Jew of Tewkesbury. This ever was and is the guise of hypocrites, to strain at gnats and swallow camels. Witness our modern Pharisees, the monks and Jesuits, who stumble at straws and leap over mountains. Their schoolmen determined that it was a less crime to kill a thousand men than for a poor man to mend his shoe on the Sabbath day. Romani quoties dies huiusmodi rediissent fortissime percutiebant. Levius esse crimen mille homines iugulare, quam semel die Dominico pauperi calceum consuere. Pareus in loc.

Ellicott's Commentary on Matthew 12:2

(2) When the Pharisees saw it.—In the position in which the narrative stands in the other two Gospels, the Pharisees would appear as belonging to the company that had come down from Jerusalem to watch and accuse the new Teacher (Luke 5:17). He claimed the power to forgive sins, He ate and drank with publicans and sinners. Now they found that He was teaching men to dishonour the Sabbath, as He had already taught them in Jerusalem (John 5:10; John 5:16).

Adam Clarke's Commentary on Matthew 12:2

Verse 2. Thy disciples do that which is not lawful to do] The Jews were so superstitious, concerning the observance of the Sabbath, that in their wars with Antiochus Epiphanes, and the Romans, they thought it a crime even to attempt to defend themselves on the Sabbath: when their enemies observed this, they deterred their operations to that day. It was through this, that Pompey was enabled to take Jerusalem. Dion. Cass. lib. xxxvi. Those who know not the spirit and design of the divine law are often superstitious to inhumanity, and indulgent to impiety. An intolerant and censorious spirit in religion is one of the greatest curses a man can well fall under.

Cambridge Bible on Matthew 12:2

2. that which is not lawful to do upon the sabbath day] This prohibition is a Pharisaic rule not found in the Mosaic Law. It was a principle with the Pharisees to extend the provisions of the Law and make minute regulations over and beyond what Moses commanded, in order to avoid the possibility of transgression. To pluck ears of corn was in a sense, the Pharisees said, to reap, and to reap on the Sabbath day was forbidden and punishable by death. These regulations did in fact make void the Law; e. g. the result of this particular prohibition was to contravene the intention or motive of the Sabbath. If sabbatical observances prevented men satisfying hunger, the Sabbath was no longer a blessing but an injury to man.

Barnes' Notes on Matthew 12:2

Upon the Sabbath day - The Pharisees, doubtless desirous of finding fault with Christ, said that in plucking the grain on the “Sabbath day” they had violated the commandment.

Whedon's Commentary on Matthew 12:2

2. The decalogue, which is of perpetual validity, commands the observance of one day in seven as Sabbath or rest, (for rest is the meaning of the word Sabbath,) but lays down no unchangeable law as to the particular day.

Sermons on Matthew 12:2

	Sermon	Description
	A Most Magnificent Mission - Luke 4:18-19 by Jon Courson	Jon Courson delves into Jesus' Mission Statement found in Luke 4:18-19, where Jesus declares His purpose to preach the gospel, heal the brokenhearted, deliver the captives, give si
	Pharisees Are Very Critical of Others in Small Matters by Zac Poonen	Zac Poonen preaches about the Pharisees' critical nature towards Jesus' disciples, highlighting their legalistic tendencies and constant fault-finding. He warns believers against f
	How to Study the Bible by W.F. Anderson	In this video, the speaker emphasizes the importance of studying the word of God and the role of language in communicating God's message to humanity. He encourages listeners to tak
	Prayer by Sadhu Sundar Singh	Sadhu Sundar Singh emphasizes the importance of prayer as a means to lay hold of God Himself, rather than just seeking material blessings. He explains that through prayer, believer
	Pharisees Live by Rules by Zac Poonen	Zac Poonen emphasizes that the Pharisees prioritize man-made rules over the life and compassion of Jesus, as illustrated by their questioning of Jesus about healing on the Sabbath.
	Mark 3:1 by Chuck Smith	Chuck Smith emphasizes the significance of Jesus' actions on the Sabbath, particularly in the healing of a man with a withered hand. The Pharisees, who were watching closely, sough
	Homily 40 on Matthew by St. John Chrysostom	John Chrysostom preaches about the dangers of envy and the importance of avoiding the pursuit of worldly honor and glory. He emphasizes the negative impact of envy on the soul, hig