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Legacy Standard Bible Translation Notes
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NOTES

BIBLE

Luke 14

1

And it happened that when He went into the house of one of the leaders of the Pharisees on the Sabbath to eat bread, they were watching Him closely.

Καὶ ἐγένετο ἐν τῷ ἐλθεῖν αὐτὸν εἰς οἶκόν τινος τῶν ἀρχόντων τῶν Φαρισαίων σαββάτῳ φαγεῖν ἄρτον καὶ αὐτοὶ ἦσαν παρατηρούμενοι αὐτόν.

 
2

And behold, in front of Him was a man suffering from dropsy.

καὶ ἰδοὺ ἄνθρωπός τις ἦν ὑδρωπικὸς ἔμπροσθεν αὐτοῦ.

behold
Though omitted as superfluous in some English translations, the Greek interjection ἰδοὺ (idou; “behold”) functions to arrest the attention of the reader and alert that something of great importance is about to occur. Thus, it is included in the translation.

 
3

And Jesus answered and spoke to the scholars of the Law and Pharisees, saying, “Is it lawful to heal on the Sabbath, or not?”

καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν πρὸς τοὺς νομικοὺς καὶ Φαρισαίους λέγων· Ἔξεστιν τῷ σαββάτῳ θεραπεῦσαι ἢ οὔ;

scholars of the Law
The identification “scholars of the Law” translates the simpler Greek word νομικοὶ (nomikoi), which some translations render as “lawyers.” It is translated here as “scholars of the Law” to avoid confusion with the modern conception of lawyers. The picture Luke intends to paint is of Jewish men who were experts of the Law of God. Thus, of anyone, they and the Pharisees should know whether it would be lawful to heal on the Sabbath.

 
4

But they were silent. And He took hold of him, healed him, and sent him away.

οἱ δὲ ἡσύχασαν. καὶ ἐπιλαβόμενος ἰάσατο αὐτὸν καὶ ἀπέλυσεν.

 
5

And He said to them, “Which one of you will have a son or an ox fall into a well, and will not immediately pull him out on a Sabbath day?”

καὶ πρὸς αὐτοὺς εἶπεν· Τίνος ὑμῶν υἱὸς ἢ βοῦς εἰς φρέαρ πεσεῖται, καὶ οὐκ εὐθέως ἀνασπάσει αὐτὸν ἐν ἡμέρᾳ τοῦ σαββάτου;

 
6

And they could make no reply to this.

καὶ οὐκ ἴσχυσαν ἀνταποκριθῆναι πρὸς ταῦτα.

 
7

And He was telling a parable to the invited guests when He noticed how they were picking out the places of honor at the table, saying to them,

Ἔλεγεν δὲ πρὸς τοὺς κεκλημένους παραβολήν, ἐπέχων πῶς τὰς πρωτοκλισίας ἐξελέγοντο, λέγων πρὸς αὐτούς·

 
8

“When you are invited by someone to a wedding feast, do not recline at the place of honor, lest someone more highly regarded than you be invited by him,

Ὅταν κληθῇς ὑπό τινος εἰς γάμους, μὴ κατακλιθῇς εἰς τὴν πρωτοκλισίαν, μήποτε ἐντιμότερός σου ᾖ κεκλημένος ὑπʼ αὐτοῦ

 
9

and he who invited you both will come and say to you, ‘Give your place to this man,’ and then in shame you proceed to occupy the last place.

καὶ ἐλθὼν ὁ σὲ καὶ αὐτὸν καλέσας ἐρεῖ σοι· Δὸς τούτῳ τόπον, καὶ τότε ἄρξῃ μετὰ αἰσχύνης τὸν ἔσχατον τόπον κατέχειν.

 
10

But when you are invited, go and recline at the last place, so that when the one who has invited you comes, he may say to you, ‘Friend, move up higher’; then you will have honor in the sight of all who recline at the table with you.

ἀλλʼ ὅταν κληθῇς πορευθεὶς ἀνάπεσε εἰς τὸν ἔσχατον τόπον, ἵνα ὅταν ἔλθῃ ὁ κεκληκώς σε ἐρεῖ σοι· Φίλε, προσανάβηθι ἀνώτερον· τότε ἔσται σοι δόξα ἐνώπιον πάντων τῶν συνανακειμένων σοι.

 
11

For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.”

ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται καὶ ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται.

 
12

And He also went on to say to the one who had invited Him, “When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return and that will be your repayment.

Ἔλεγεν δὲ καὶ τῷ κεκληκότι αὐτόν· Ὅταν ποιῇς ἄριστον ἢ δεῖπνον, μὴ φώνει τοὺς φίλους σου μηδὲ τοὺς ἀδελφούς σου μηδὲ τοὺς συγγενεῖς σου μηδὲ γείτονας πλουσίους, μήποτε καὶ αὐτοὶ ἀντικαλέσωσίν σε καὶ γένηται ἀνταπόδομά σοι.

 
13

But when you give a reception, invite the poor, the crippled, the lame, the blind,

ἀλλʼ ὅταν δοχὴν ποιῇς, κάλει πτωχούς, ἀναπείρους, χωλούς, τυφλούς·

 
14

and you will be blessed, since they do not have the means to repay you; for it will be repaid to you at the resurrection of the righteous.”

καὶ μακάριος ἔσῃ, ὅτι οὐκ ἔχουσιν ἀνταποδοῦναί σοι, ἀνταποδοθήσεται γάρ σοι ἐν τῇ ἀναστάσει τῶν δικαίων.

 
15

But when one of those who were reclining at the table with Him heard this, he said to Him, “Blessed is everyone who will eat bread in the kingdom of God!”

Ἀκούσας δέ τις τῶν συνανακειμένων ταῦτα εἶπεν αὐτῷ· Μακάριος ὅστις φάγεται ἄρτον ἐν τῇ βασιλείᾳ τοῦ θεοῦ.

 
16

And He said to him, “A man was giving a big dinner, and he invited many.

ὁ δὲ εἶπεν αὐτῷ· Ἄνθρωπός τις ἐποίει δεῖπνον μέγα, καὶ ἐκάλεσεν πολλούς,

 
17

And at the dinner hour he sent his slave to say to those who had been invited, ‘Come, for everything is ready now.’

καὶ ἀπέστειλεν τὸν δοῦλον αὐτοῦ τῇ ὥρᾳ τοῦ δείπνου εἰπεῖν τοῖς κεκλημένοις· Ἔρχεσθε, ὅτι ἤδη ἕτοιμά ἐστιν.

 
18

But they all alike began to make excuses. The first one said to him, ‘I have bought a piece of land and I need to go out and look at it. I ask you, consider me excused.’

καὶ ἤρξαντο ἀπὸ μιᾶς πάντες παραιτεῖσθαι. ὁ πρῶτος εἶπεν αὐτῷ· Ἀγρὸν ἠγόρασα καὶ ἔχω ἀνάγκην ἐξελθὼν ἰδεῖν αὐτόν· ἐρωτῶ σε, ἔχε με παρῃτημένον.

 
19

And another one said, ‘I have bought five yoke of oxen, and I am going to try them out. I ask you, consider me excused.’

καὶ ἕτερος εἶπεν· Ζεύγη βοῶν ἠγόρασα πέντε καὶ πορεύομαι δοκιμάσαι αὐτά· ἐρωτῶ σε, ἔχε με παρῃτημένον.

 
20

And another one said, ‘I have married a wife, and for that reason I cannot come.’

καὶ ἕτερος εἶπεν· Γυναῖκα ἔγημα καὶ διὰ τοῦτο οὐ δύναμαι ἐλθεῖν.

 
21

And when the slave came back, he reported these things to his master. Then the head of the household became angry and said to his slave, ‘Go out at once into the streets and lanes of the city and bring in here the poor and crippled and blind and lame.’

καὶ παραγενόμενος ὁ δοῦλος ἀπήγγειλεν τῷ κυρίῳ αὐτοῦ ταῦτα. τότε ὀργισθεὶς ὁ οἰκοδεσπότης εἶπεν τῷ δούλῳ αὐτοῦ· Ἔξελθε ταχέως εἰς τὰς πλατείας καὶ ῥύμας τῆς πόλεως, καὶ τοὺς πτωχοὺς καὶ ἀναπείρους καὶ τυφλοὺς καὶ χωλοὺς εἰσάγαγε ὧδε.

 
22

And the slave said, ‘Master, what you commanded has been done, and still there is room.’

καὶ εἶπεν ὁ δοῦλος· Κύριε, γέγονεν ὃ ἐπέταξας, καὶ ἔτι τόπος ἐστίν.

 
23

And the master said to the slave, ‘Go out into the highways and along the fences, and compel them to come in, so that my house may be filled.

καὶ εἶπεν ὁ κύριος πρὸς τὸν δοῦλον· Ἔξελθε εἰς τὰς ὁδοὺς καὶ φραγμοὺς καὶ ἀνάγκασον εἰσελθεῖν, ἵνα γεμισθῇ μου ὁ οἶκος·

fences
The Greek word here is φραγμός (phragmos), the most basic meaning of which is “fence,” related to the verb φράσσω (phrassō), which has the idea of “fencing in” or “fencing off.” The master in this parable is referring to those fringe roads outside the city which were likely lined with fencing to keep travelers from trespassing in the abutting fields. The emphasis, then, is on an area quite far from the regular inhabited portions of the city, highlighting the few people who would be found at the outskirts of the city. It is here that the banished outcasts like “the poor, crippled, blind, and lame” would be located, rejected from living with the rest of society.

 
24

For I tell you, none of those men who were invited shall taste of my dinner.’”

λέγω γὰρ ὑμῖν ὅτι οὐδεὶς τῶν ἀνδρῶν ἐκείνων τῶν κεκλημένων γεύσεταί μου τοῦ δείπνου.

 
25

Now many crowds were going along with Him, and He turned and said to them,

Συνεπορεύοντο δὲ αὐτῷ ὄχλοι πολλοί, καὶ στραφεὶς εἶπεν πρὸς αὐτούς·

 
26

“If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple.

Εἴ τις ἔρχεται πρός με καὶ οὐ μισεῖ τὸν πατέρα ἑαυτοῦ καὶ τὴν μητέρα καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ τοὺς ἀδελφοὺς καὶ τὰς ἀδελφάς, ἔτι τε καὶ τὴν ψυχὴν ἑαυτοῦ, οὐ δύναται εἶναί μου μαθητής.

 
27

Whoever does not carry his own cross and come after Me cannot be My disciple.

ὅστις οὐ βαστάζει τὸν σταυρὸν ἑαυτοῦ καὶ ἔρχεται ὀπίσω μου, οὐ δύναται εἶναί μου μαθητής.

 
28

For which one of you, when he wants to build a tower, does not first sit down and calculate the cost to see if he has enough to complete it?

τίς γὰρ ἐξ ὑμῶν θέλων πύργον οἰκοδομῆσαι οὐχὶ πρῶτον καθίσας ψηφίζει τὴν δαπάνην, εἰ ἔχει εἰς ἀπαρτισμόν;

 
29

Lest, when he has laid a foundation and is not able to finish, all who observe it begin to ridicule him,

ἵνα μήποτε θέντος αὐτοῦ θεμέλιον καὶ μὴ ἰσχύοντος ἐκτελέσαι πάντες οἱ θεωροῦντες ἄρξωνται αὐτῷ ἐμπαίζειν

 
30

saying, ‘This man began to build and was not able to finish.’

λέγοντες ὅτι Οὗτος ὁ ἄνθρωπος ἤρξατο οἰκοδομεῖν καὶ οὐκ ἴσχυσεν ἐκτελέσαι.

 
31

Or what king, when he sets out to meet another king in battle, will not first sit down and consider whether he is strong enough with ten thousand men to encounter the one coming against him with twenty thousand?

ἢ τίς βασιλεὺς πορευόμενος ἑτέρῳ βασιλεῖ συμβαλεῖν εἰς πόλεμον οὐχὶ καθίσας πρῶτον βουλεύσεται εἰ δυνατός ἐστιν ἐν δέκα χιλιάσιν ὑπαντῆσαι τῷ μετὰ εἴκοσι χιλιάδων ἐρχομένῳ ἐπʼ αὐτόν;

 
32

Or else, while the other is still far away, he sends a delegation and asks for terms of peace.

εἰ δὲ μήγε, ἔτι αὐτοῦ πόρρω ὄντος πρεσβείαν ἀποστείλας ἐρωτᾷ τὰ πρὸς εἰρήνην.

 
33

So then, none of you can be My disciple who does not give up all his own possessions.

οὕτως οὖν πᾶς ἐξ ὑμῶν ὃς οὐκ ἀποτάσσεται πᾶσιν τοῖς ἑαυτοῦ ὑπάρχουσιν οὐ δύναται εἶναί μου μαθητής.

 
34

“Therefore, salt is good, but if even salt has become tasteless, with what will it be seasoned?

Καλὸν οὖν τὸ ἅλας· ἐὰν δὲ καὶ τὸ ἅλας μωρανθῇ, ἐν τίνι ἀρτυθήσεται;

 
35

It is useless either for the soil or for the manure pile; it is thrown out. He who has ears to hear, let him hear.”

οὔτε εἰς γῆν οὔτε εἰς κοπρίαν εὔθετόν ἐστιν· ἔξω βάλλουσιν αὐτό. ὁ ἔχων ὦτα ἀκούειν ἀκουέτω.

 
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The Hebrew Old Testament is taken from the Unicode/XML Westminster Leningrad Codex
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The Greek New Testament is taken from the Society of Biblical Literature Greek New Testament
Edited by Michael W. Holmes
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