Luke 14

New English Translation

Healing Again on the Sabbath

14 Now^[a] one Sabbath when Jesus went to dine^[b] at the house of a leader^[c] of the Pharisees,^[d] they were watching^[e] him closely. ²There^[f] right^[g] in front of him was a man whose body was swollen with fluid.^[h] ³So^[i] Jesus asked^[j] the experts in religious law^[k] and the Pharisees, “Is it lawful to heal on the Sabbath^[l] or not?” ⁴But they remained silent. So^[m] Jesus^[n] took hold of the man,^[o] healed him, and sent him away.^[p] ⁵Then^[q] he said to them, “Which of you, if you have a son^[r] or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” ⁶But^[s] they could not reply^[t] to this.

On Seeking Seats of Honor

⁷Then^[u] when Jesus^[v] noticed how the guests^[w] chose the places of honor,^[x] he told them a parable. He said to them, ⁸“When you are invited by someone to a wedding feast,^[y] do not take^[z] the place of honor, because a person more distinguished than you may have been invited by your host.^[aa] ⁹So^[ab] the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed,^[ac] you will begin to move to the least important^[ad] place. ¹⁰But when you are invited, go and take the least important place, so that when your host^[ae] approaches he will say to you, ‘Friend, move up here to a better place.’^[af] Then you will be honored in the presence of all who share the meal with you. ¹¹For everyone who exalts himself will be humbled, but^[ag] the one who humbles^[ah] himself will be exalted.”

¹²He^[ai] said also to the man^[aj] who had invited him, “When you host a dinner or a banquet,^[ak] 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. ¹³But when you host an elaborate meal,^[al] invite the poor, the crippled,^[am] the lame, and^[an] the blind.^[ao] ¹⁴Then^[ap] you will be blessed,^[aq] because they cannot repay you, for you will be repaid^[ar] at the resurrection of the righteous.”

The Parable of the Great Banquet

¹⁵When^[as] one of those at the meal with Jesus^[at] heard this, he said to him, “Blessed is everyone^[au] who will feast^[av] in the kingdom of God!”^[aw] ¹⁶But Jesus^[ax] said to him, “A man once gave a great banquet^[ay] and invited^[az] many guests.^[ba] ¹⁷At^[bb] the time for the banquet^[bc] he sent his slave^[bd] to tell those who had been invited, ‘Come, because everything is now ready.’ ¹⁸But one after another they all^[be] began to make excuses.^[bf] The first said to him, ‘I have bought a field,^[bg] and I must go out and see it. Please excuse me.’^[bh] ¹⁹Another^[bi] said, ‘I have bought five yoke of oxen,^[bj] and I am going out^[bk] to examine them. Please excuse me.’ ²⁰Another^[bl] said, ‘I just got married, and I cannot come.’^[bm] ²¹So^[bn] the slave came back and reported this to his master. Then the master of the household was furious^[bo] and said to his slave, ‘Go out quickly^[bp] to the streets and alleys of the city,^[bq] and bring in the poor,^[br] the crippled,^[bs] the blind, and the lame.’ ²²Then^[bt] the slave said, ‘Sir, what you instructed has been done, and there is still room.’^[bu] ²³So^[bv] the master said to his^[bw] slave, ‘Go out to the highways^[bx] and country roads^[by] and urge^[bz] people^[ca] to come in, so that my house will be filled.^[cb] ²⁴For I tell you, not one of those individuals^[cc] who were invited^[cd] will taste my banquet!’”^[ce]

Counting the Cost

²⁵Now large crowds^[cf] were accompanying Jesus,^[cg] and turning to them he said, ²⁶“If anyone comes to me and does not hate^[ch] his own father and mother, and wife and children, and brothers and sisters, and even his own life,^[ci] he cannot be my disciple. ²⁷Whoever does not carry his own cross^[cj] and follow^[ck] me cannot be my disciple. ²⁸For which of you, wanting to build a tower, doesn’t sit down^[cl] first and compute the cost^[cm] to see if he has enough money to complete it? ²⁹Otherwise,^[cn] when he has laid^[co] a foundation and is not able to finish the tower,^[cp] all who see it^[cq] will begin to make fun of^[cr] him. ³⁰They will say,^[cs] ‘This man^[ct] began to build and was not able to finish!’^[cu] ³¹Or what king, going out to confront another king in battle, will not sit down^[cv] first and determine whether he is able with 10,000 to oppose^[cw] the one coming against him with 20,000? ³²If he cannot succeed,^[cx] he will send a representative^[cy] while the other is still a long way off and ask for terms of peace.^[cz] ³³In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions.^[da]

³⁴“Salt^[db] is good, but if salt loses its flavor,^[dc] how can its flavor be restored? ³⁵It is of no value^[dd] for the soil or for the manure pile; it is to be thrown out.^[de] The one who has ears to hear had better listen!”^[df]

Footnotes

Luke 14:1 tn 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.
Luke 14:1 tn Grk “to eat bread,” an idiom for participating in a meal.
Luke 14:1 tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.
Luke 14:1 sn See the note on Pharisees in 5:17.
Luke 14:1 sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.
Luke 14:2 tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 14:2 tn 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.
Luke 14:2 sn This condition called edema or dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.
Luke 14:3 tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).
Luke 14:3 tn 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.”
Luke 14:3 tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).
Luke 14:3 sn “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)?
Luke 14:4 tn 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).
Luke 14:4 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
Luke 14:4 tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomenos) has been taken as indicating attendant circumstance.
Luke 14:4 tn Or “and let him go.”
Luke 14:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 14:5 tc Here “son,” found in P^45,75 (A) B W M, is the preferred reading. The other reading, “donkey” (found in א K L Ψ ƒ^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.”
Luke 14:6 tn 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.
Luke 14:6 sn 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.
Luke 14:7 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 14:7 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
Luke 14:7 tn Grk “those who were invited.”
Luke 14:7 tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.
Luke 14:8 tn 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.
Luke 14:8 tn 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.
Luke 14:8 tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.
Luke 14:9 tn 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.
Luke 14:9 tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.
Luke 14:9 tn Grk “lowest place” (also in the repetition of the phrase in the next verse).
Luke 14:10 tn Grk “the one who invited you.”
Luke 14:10 tn Grk “Go up higher.” This means to move to a more important place.
Luke 14:11 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.
Luke 14:11 sn 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.
Luke 14:12 tn Here δέ (de) has not been translated.
Luke 14:12 sn That is, the leader of the Pharisees (v. 1).
Luke 14:12 tn 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.
Luke 14:13 tn This term, δοχή (dochē), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”
Luke 14:13 sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).
Luke 14:13 tn Here “and” has been supplied between the last two elements in the series in keeping with English style.
Luke 14:13 sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.
Luke 14:14 tn 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.
Luke 14:14 sn You will be blessed. God notes and approves of such generosity.
Luke 14:14 sn The passive verb will be repaid looks at God’s commendation.
Luke 14:15 tn Here δέ (de) has not been translated.
Luke 14:15 tn The reference to “Jesus” has been specified in the translation for clarity.
Luke 14:15 tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.
Luke 14:15 tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.
Luke 14:15 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
Luke 14:16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
Luke 14:16 tn Or “dinner.”
Luke 14:16 sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).
Luke 14:16 tn The word “guests” is not in the Greek text but is implied.
Luke 14:17 tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 14:17 tn Or “dinner.”
Luke 14:17 tn See the note on the word “slave” in 7:2.
Luke 14:18 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). “One after another” is suggested by L&N 61.2.
Luke 14:18 sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.
Luke 14:18 sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.
Luke 14:18 sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”
Luke 14:19 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 14:19 sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.
Luke 14:19 tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”
Luke 14:20 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 14:20 sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.
Luke 14:21 tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.
Luke 14:21 tn Grk “being furious, said.” The participle ὀργισθείς (orgistheis) has been translated as a finite verb due to requirements of contemporary English style.
Luke 14:21 sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.
Luke 14:21 tn Or “town.”
Luke 14:21 sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.
Luke 14:21 tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
Luke 14:22 tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.
Luke 14:22 sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.
Luke 14:23 tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.
Luke 14:23 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
Luke 14:23 sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.
Luke 14:23 tn The Greek word φραγμός (phragmos) refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).
Luke 14:23 tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”
Luke 14:23 tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
Luke 14:23 sn So that my house will be filled. God will bless many people.
Luke 14:24 tn The Greek word here is ἀνήρ (anēr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.
Luke 14:24 sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.
Luke 14:24 tn Or “dinner.”
Luke 14:25 sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.
Luke 14:25 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
Luke 14:26 tn This figurative use operates on a relative scale. God is to be loved more than family or self.
Luke 14:26 tn Grk “his own soul,” but ψυχή (psuchē) is frequently used of one’s physical life. It clearly has that meaning in this context.
Luke 14:27 sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.
Luke 14:27 tn Grk “and come after.” In combination with the verb ἔρχομαι (erchomai) the improper preposition ὀπίσω (opisō) means “follow.”
Luke 14:28 tn The participle καθίσας (kathisas) has been translated as a finite verb due to requirements of contemporary English style.
Luke 14:28 tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (psēphizō, “compute”) and δαπάνη (dapanē, “cost”) are economic terms.
Luke 14:29 tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε (hina mēpote, “lest”) has been translated as “Otherwise.”
Luke 14:29 tn The participle θέντος (thentos) has been taken temporally.
Luke 14:29 tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
Luke 14:29 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
Luke 14:29 tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.
Luke 14:30 tn Grk “make fun of him, saying.”
Luke 14:30 sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.
Luke 14:30 sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.
Luke 14:31 tn The participle καθίσας (kathisas) has been translated as a finite verb due to requirements of contemporary English style.
Luke 14:31 tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”
Luke 14:32 tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.
Luke 14:32 tn Grk “a messenger.”
Luke 14:32 sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.
Luke 14:33 tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.
Luke 14:34 tn Grk “Now salt…”; here οὖν has not been translated.sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
Luke 14:34 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), recounts how when he was asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be, both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.
Luke 14:35 tn Or “It is not useful” (L&N 65.32).
Luke 14:35 tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.
Luke 14:35 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).