Changes

:More literally, "on the second first Sabbath". — ''See'Ἐν Σαββάτῳ δευτεροπρώτῳ''' ''en Sabbato deuteroproto'' "The Sabbath second-first". <br> See [http://biblehub.com/commentariesinterlinear/luke/6-1.htm ''multiple commentaries on'' Luke 6:1].<br>Some interpreters understand this in reference to Passover, as in the WEB translation. The interlinear text does not, however, say this explicitly.<br>Here in this chapter of ''Harmony of the Gospel (Conservative Version)'' the text in Luke 6 relating the grain in the field followed by the healing in the synagogue is placed ''after'' the similar narrative text in Mark 2, so that the "second Sabbath after the first", first mentioned in Luke 6:1, is subsequent to the (first) Sabbath in Mark 2:23-3:6.]

:The word '''δευτεροπρώτῳ''' "second-first" is absolutely unique in Greek literature, found only here in the Gospel of Luke, and is found in no other Greek author. Moreover, it is not found in the majority of the more ancient authorities, that is, it is not found in the majority of the more anciently authentic authoritative manuscripts. For this reason many recent translations simply read "''On a sabbath''" and entirely omit the phrase in the [[Textus Receptus]] (KJV "And it came to pass on the second sabbath after the first"). <br> See [http://biblehub.com/luke/6-1.htm multiple versions of Luke 6:1]. :The academic question of the precise meaning and intent of '''δευτεροπρώτῳ''' is of interest to the antiquarian scholar, but is scarcely of any interest to the [[Theology|theologian]]. Such details are not entirely trivial, but this one has no direct impact on the message of the Gospel or on the question of the reliability of the transmission of the text of the Bible. <br> ''See'' [http://biblehub.com/commentaries/luke/6-1.htm ''multiple commentaries on'' Luke 6:1].<br>Some interpreters understand this in reference to Passover, pointing either to the first and second solemn assemblies at the beginning and end of the seven days of Unleavened Bread, the 15th and 21st of Nisan, each of which was a holy sabbath-day apart from the regular weekly sabbath observed on Saturdays, or alternatively to the first day of Unleavened Bread as the second sabbath of the holy season immediately following the day of the feast of the Passover as the first sabbath ([https://www.biblegateway.com/passage/?search=Numbers+28%3A16-25&version=RSVCE Numbers 28:16-25]). The text does not, however, say this explicitly.<br>Here in this chapter of ''Harmony of the Gospel (Conservative Version)'' the text in Luke 6 relating the grain in the field followed by the healing in the synagogue is placed ''after'' the similar narrative text in Mark 2, so that the "second Sabbath after the first", first mentioned in Luke 6:1, is subsequent to the (first) Sabbath in Mark 2:23-3:6. :If in this redacted Gospel the text of Luke 6 instead precedes the text of Mark 2, the words "second Sabbath after the first" apparently have no referent to an immediately preceding Sabbath in the previous chapter Twelve. This could be a source of confusion for the reader, or . Or it may be an indication of a chronological elementwithout a referent, just as Luke refers to what the people heard Jesus had done in Capernaum without relating the details of what he had done or what they had heard (Luke 4:23), but which are related in Mark 1:21-34 and Matthew 8:5-16.

:In either case, both narratives independently parallel each other in their sequential positions in both Gospels. Placing one before the other here in this text does not violate the general redaction editorial policy of maintaining strict textual sequence in a parallel side-by-side harmonization of all four Gospels. For this reason, the "second Sabbath after the first" , as here in the text taken from the WEB translation, weighs more heavily in favor of placing this narrative of the two Sabbaths in Luke second after the narrative of the Sabbath in Mark. :Christians devoutly devoted to the Bible often express their love and devotion by a kind of hobby of knowing entertaining details about the text, and engaging in exercises such as oral and written [[Sunday School]] local and regional Bible quizzes, all the way up to a Christian version of the National Spelling Bee competition, exercises such as knowing what is the longest and shortest verse in the Bible, the exact number and order of the books of the Bible, even how many words are in any one of the books of the Bible in the King James Version (either the 1611 or 1769 edition), and can recite from memory the text of any passage of scripture when given only the chapter and verse numbers. Unfortunately, this initially innocent diversion can sometimes become a serious distraction for the Christian, and a real danger to the soul, especially the young, and the newly converted adult novice, equivalent to the Jewish digression into '''''[[pilpul]]''''' in [[Torah]] studies, in which the heart of the message of the revelation of God in the Bible—"judgment, mercy, and faith" (Matthew 23:23)—is slowly eroded, then lost and forgotten, and the Christian becomes proud, [[Elitism|elitist]], ''knowing the Bible'', intolerant of other Christians, and adept at condemning sinners ''according to the Bible'', without any perceptively outward sign of a life of gentle mercy and compassionate forgiveness toward any repentant sinner (1&nbsp;Peter 3:15-16), each believing that he or she is [[Eternal security (salvation)|absolutely assured of salvation]], because he or she "knows the Bible" without knowing the will of the Lord of love (Matthew 7:15-27; 23:2; 1 John 3:15 "God is love"). See [[Corporal and spiritual works of mercy]]. Even [[Satan]] knows the scriptures (Matthew 4:1-11; Luke 4:1-13; John 5:39; James 2:19; 1 John 3:15; John 8:44) and is that spirit of false religion who goes about like a roaring lion seeking whom he can consume (1&nbsp;Peter 5:8). His followers are those who are "eaten up—consumed" with their own self-righteousness and despise others (Luke 18:9-14). Compare [[Westboro Baptist Church]] and [[Atheist hypocrisy]], also [[Hypocrites]]. <br> In [https://www.biblegateway.com/passage/?search=Matthew+25%3A31-46&version=RSVCE Matthew 25:31-46], when the Son of man comes in his glory, and all the angels with him, he does not ask those he judges if they read the Bible or went to Church, but only if they saw him hungry or thirsty or a stranger or naked or sick or in prison and actually ministered to his needs (see [https://www.biblegateway.com/passage/?search=1+John+3%3A11-18&version=RSVCE 1&nbsp;John 3:11-18]; [https://www.biblegateway.com/passage/?search=Matthew+7%3A21-23&version=RSVCE Matthew 7:21-23]). :The question of the meaning of '''Ἐν Σαββάτῳ δευτεροπρώτῳ''' "The Sabbath second-first" has a legitimate place in [[Hermeneutics|Bible studies]], but is not of primary consequence for the meaning of the Gospel of salvation for the body of Christ, his Church, the temple of God (1&nbsp;Corinthians 12; Ephesians 2:19-22; 1&nbsp;Peter 2; Revelation 21:22–22:5).  :See '''Psalm 131'''.