Luk 14:1-14 | NETfull | STEP | Now one Sabbath when Jesus went to dine at the house of a leader of the Pharisees, they were watching him closely.

Luke 14:1-14

1 Now ^{▼▼ Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.} one Sabbath when Jesus went to dine ^{▼▼ Grk “to eat bread,” an idiom for participating in a meal.} at the house of a leader ^{▼▼ Grk “a ruler of the Pharisees.” He was probably a synagogue official.} of the Pharisees, ^{▼▼ See the note on Pharisees in 5:17.} they were watching ^{▼▼ Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53–54.} him closely. 2 There ^{▼▼ Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.} right ^{▼▼ Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.} in front of him was a man suffering from dropsy. ^{▼▼ The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.} 3 So ^{▼▼ Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).} Jesus asked ^{▼▼ Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”} the experts in religious law ^{▼▼ That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).} and the Pharisees, “Is it lawful to heal on the Sabbath ^{▼▼ “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10–17? Has repentance come (13:6–9)?} or not?” 4 But they remained silent. So ^{▼▼ Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).} Jesus ^{▼▼ Grk “he”; the referent (Jesus) has been specified in the translation for clarity.} took hold of the man, ^{▼▼ Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomenos) has been taken as indicating attendant circumstance.} healed him, and sent him away. ^{▼▼ Or “and let him go.”} 5 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.} he said to them, “Which of you, if you have a son ^{▼▼ Here “son,” found in Ƥ^{45, 75} (A) B W Maj., is the preferred reading. The other reading, “donkey” (found in א K L Ψ f^{1, 13} 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”} or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 6 But ^{▼▼ καί (kai) has been translated here as “but” to indicate the contrast present in this context. The experts, who should be expected to know the law, are unable to respond to Jesus’ question.} they could not reply ^{▼▼ They could not reply. Twice in the scene, the experts remain silent (see v. 4). That, along with the presence of power working through Jesus, serves to indicate endorsement of his work and message.} to this.

On Seeking Seats of Honor

7 Then ^{▼▼ Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.} when Jesus ^{▼▼ Grk “he”; the referent (Jesus) has been specified in the translation for clarity.} noticed how the guests ^{▼▼ Grk “those who were invited.”} chose the places of honor, ^{▼▼ Or “the best places.” The “places of honor” at the meal would be those closest to the host.} he told them a parable. He said to them, 8 “When you are invited by someone to a wedding feast, ^{▼▼ Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.} do not take ^{▼▼ Grk “do not recline in the place of honor.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.} the place of honor, because a person more distinguished than you may have been invited by your host. ^{▼▼ Grk “by him”; the referent (the host) has been specified in the translation for clarity.} 9 So ^{▼▼ Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.} the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ^{▼▼ Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.} you will begin to move to the least important ^{▼▼ Grk “lowest place” (also in the repetition of the phrase in the next verse).} place. 10 But when you are invited, go and take the least important place, so that when your host ^{▼▼ Grk “the one who invited you.”} approaches he will say to you, ‘Friend, move up here to a better place.’ ^{▼▼ Grk “Go up higher.” This means to move to a more important place.} Then you will be honored in the presence of all who share the meal with you. 11 For everyone who exalts himself will be humbled, but ^{▼▼ Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.} the one who humbles ^{▼▼ The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52–53; 6:21; 10:15; 18:14.} himself will be exalted.”

12 He ^{▼▼ Here δέ (de) has not been translated.} said also to the man ^{▼▼ That is, the leader of the Pharisees (v. 1).} who had invited him, “When you host a dinner or a banquet, ^{▼▼ The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.} don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid. 13 But when you host an elaborate meal, ^{▼▼ This term, δοχή (docē), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”} invite the poor, the crippled, ^{▼▼ Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).} the lame, and ^{▼▼ Here “and” has been supplied between the last two elements in the series in keeping with English style.} the blind. ^{▼▼ This list of needy is like Luke 7:22. See Deut 14:28–29; 16:11–14; 26:11–13.} 14 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.} you will be blessed, ^{▼▼ You will be blessed. God notes and approves of such generosity.} because they cannot repay you, for you will be repaid ^{▼▼ The passive verb will be repaid looks at God’s commendation.} at the resurrection of the righteous.”