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路加福音 14
Chinese Standard Bible (Simplified)

安息日的辩论

14 有一个安息日，耶稣到一个法利赛人的首领家里去吃饭[a]，他们密切注意着耶稣。 2 当时，有一个患水肿病的人在他面前。 3 于是耶稣问律法师们和法利赛人，说：“在安息日使人痊愈，可以不可以？” 4 他们都安静下来。耶稣就扶着那人，使他痊愈，让他走了。 5 然后耶稣对他们说：“你们当中谁有儿子[b]或牛在安息日这一天掉到井里，而不立刻把他拉上来呢？” 6 他们对这些话不能答辩。

论谦卑

7 耶稣留意到被邀请的人怎样在那里挑选上座，就对他们讲了一个比喻说： 8 “你被人邀请赴婚宴的时候，不要坐在上座，恐怕有比你更尊贵的人也被邀请， 9 那邀请你们[c]的会来对你说：‘请让座给这一位！’那时候，你就要羞惭地去坐末位了。

10 “你被邀请的时候，要去坐在末位上，好让邀请你的人一旦来，就会对你说：‘朋友，请来上座。’那时候，你就在所有一同坐席的人面前有光彩了。 11 因为每一个自我高举的都会被降卑；而自我降卑的都会被高举。”

12 耶稣又对邀请他的人说：“你预备午餐或晚餐的时候，不要叫你的朋友、兄弟、亲戚或富有的邻居，免得他们也回请你，你就得了你的回报了。 13 相反，你预备宴席的时候，要邀请那些贫穷的、残疾的、瘸腿的、瞎眼的， 14 这样你就蒙福了，因为他们没有可回报你的，而在义人复活的时候，你将得到回报。”

大筵席的比喻

15 一同坐席的有一个人听了这些话，就说：“将来能在神的国里吃饭[d]的人是蒙福的！”

16 耶稣对他说：“有一个人预备盛大的宴席，邀请了许多人。 17 到了宴席的时刻，他派奴仆去对那些被邀请的人说：‘请来吧，一切都已经预备好了！’

18 “可是他们都开始一致地推辞。第一个说：‘我买了一块地，必须去看看，请你容我推辞吧。’

19 “另一个说：‘我买了五对牛，正要去试试它们，请你容我推辞吧。’

20 “另有人说：‘我刚娶了妻子，所以不能去。’

21 “奴仆回来把这些事报告给主人。那家的主人就发怒，吩咐奴仆说：‘赶快出去，到城里的大街[e]小巷，把那些贫穷的、残疾的、瞎眼的、瘸腿的，都带到这里来。’

22 “奴仆说：‘主人，你所吩咐的已经做了，可是还有位子。’

23 “主人就对奴仆说：‘出去，到大街和小巷[f]上去，强求人进来，好坐满我的房子。 24 我告诉你们：原本被邀请的那些人，没有一个能尝到我的宴席。’”

跟随主的代价

25 有一大群人与耶稣同行。他转过身来对他们说： 26 “如果有人到我这里来，而不恨自己的父亲、母亲、妻子、儿女、兄弟、姐妹，甚至自己的生命，他就不能做我的门徒。 27 凡是不背着自己的十字架来跟从我的，也不能做我的门徒。

28 “你们当中到底有谁想盖一座楼，不先坐下来计算费用，看自己是否能够完成呢？ 29 免得立好了地基，却不能完工，看见的人都开始嘲笑他， 30 说：‘这个人开始盖了，却不能完工！’

31 “或者，有哪一个君王要出去和别的君王交战，不先坐下来考虑是否能够用一万兵去迎战那用两万兵来攻打他的呢？ 32 否则，就会趁着他还远的时候，差派特使去求问和平的事宜。 33 同样，你们当中任何人，如果不向自己所拥有的一切告别，就不能做我的门徒。

34 “因此盐是好的，但如果连盐也失去了味道，还能用什么来调味呢？ 35 把它用在田地里或在粪肥里都不合适，只好把它丢在外面。凡是有耳可听的，就应当听！”

Footnotes

  1. 路加福音 14:1 饭——原文直译“饼”。
  2. 路加福音 14:5 儿子——有古抄本作“驴”。
  3. 路加福音 14:9 你们——原文直译“你和他”。
  4. 路加福音 14:15 饭——原文直译“饼”。
  5. 路加福音 14:21 大街——或译作“广场”。
  6. 路加福音 14:23 小巷——原文直译“篱笆边”。
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路 加 福 音 14
Chinese New Testament: Easy-to-Read Version

在安息日给人治病对吗？

14 在一个安息日里，耶稣来到法利赛人的一个首领家里去吃饭。在场的人们都密切地注视着他， 2 因为耶稣面前有一个患水肿病的人。 3 耶稣一见他就开口问律法师和法利赛人∶“在安息日是否允许为人治病呢？” 4 可是，没有人作声，于是，耶稣扶着那个病人并治愈了他，然后叫他离开了。 5 耶稣又对律法师和法利赛人说∶“如果你们中间，有人的儿子、或者是他家的一头牛，在安息日时掉进了井里，那么，难道你们不会把他（它）马上拽上来吗？” 6 这些人立刻被问得哑口无言了。

不要自命不凡

7 耶稣看到客人都为自己挑选贵宾席位，所以耶稣给他们讲了一个比喻，他说： 8 “有人请你们去赴婚筵时，不要坐在贵宾席上，因为主人可能已邀请了比你们更重要的客人。 9 如果真的是那样的话，邀请你的人就会走到你身边，对你说∶‘请把你的座位让给这个人。’那时，你只好羞愧地退到最后的座位上去。 10 但是你们受到邀请时，你们主动坐到了末座上，所以，当主人来对你说∶‘朋友，请上座。’那时，你就会在所有的来客面前有光彩。 11 因为自命不凡的人将受到贬低，而自甘谦卑的人则受到器重。”

你将得回报

12 然后，耶稣又对邀请他的那个人说∶“你招待午餐或晚餐时，不要邀请你的朋友、兄弟、亲戚或富有的邻居，因为，他们这些人将回请你，那样的话，你就得了回报。 13 但是，你摆宴席时，要邀请穷人、残疾人，瘸腿的和瞎眼的， 14 他们拿不出什么东西回报你，这样，你就有福了，因为你们将在虔诚的人复活的日子里得到报偿。”

邀请赴宴的故事

15 当时，与耶稣同桌吃饭的一个人听到了这些话就对耶稣说∶“能在上帝王国里享受筵席的人是多么有福啊！”

16 耶稣对他说∶“一个人准备了一顿丰盛的宴席，又邀请了很多客人。 17 到了该吃饭的时候，他派奴仆去对客人说∶‘请来吧，一切都准备好了！’ 18 可是，这些客人都开始找借口来推辞。第一个人说∶‘我刚买了一块地，我必须出去看看，请原谅。’ 19 另一个人说∶‘我买了五对牛，要去试试它们，请原谅。’ 20 还有一个说∶‘我刚刚结婚，所以我不能来。’ 21 于是，那个仆人回来，把一切都报告给了主人，主人听后，很生气，便对仆人说∶‘你到大街小巷里去，把那些穷人、残疾人，瞎眼的、瘸腿的，都请来！’ 22 后来，仆人又说∶‘主人，我照您的吩咐做了，可是还有些空座位，’ 23 然后主人对仆人说∶‘出去到路上，沿着栅栏，劝人进来，让我的房子都坐满了人。 24 我告诉你们：我原来请的那些人，没有一个能尝到我的筵席！’”

决定是否你们能跟随我

25 有很多人与耶稣同行着，他转过身对他们说∶ 26 “到我这里来的人，如果爱我不能胜过爱他的父母、妻子、儿女、兄弟、姐妹，甚至自己的生命，那么，他就不能做我的门徒； 27 不肯背着他的十字架跟随我的人也不能做我的门徒； 28 如果你们中有人想造一座塔，他会不会首先坐下来，仔细计算费用，看看他是否有足够的钱去完工呢？ 29 否则，他有可能打下地基，但却不能完工。到那时，所有看到这一切人就都会嘲笑他说： 30 ‘这个人只能开工，但是却不能完工！’

31 “如果一个国王出征与另一个国王打仗，他会不会首先坐下来，仔细考虑他的一万个士兵是否能抵挡另一个拥有两万个士兵的国王呢？ 32 如果不能，他就应该趁敌人还在远方时，派谴使者去与对方谈判和平的条件。 33 同样，如果你们有谁不能放弃他拥有的财产，就不能成为我的门徒。

不要失去你们的影响

34 “盐是好东西，但是，如果盐失去了咸味，它怎么可能再变咸呢？ 35 不咸的盐甚至对土壤和肥料都毫无益处，只好扔掉。

“凡有耳朵听的人，都听着！”

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路加福音 14
Chinese Contemporary Bible (Simplified)

论安息日治病

14 有个安息日，耶稣到一位法利赛人的首领家里作客，人们密切地监视祂。 2 当时有一个患水肿病的人在耶稣面前， 3 耶稣问法利赛人和律法教师：“在安息日可以医病吗？”

4 他们都闭口不言。耶稣便扶着那人把他医好，叫他走了， 5 然后又问他们：“如果你们有驴[a]或牛在安息日掉进井里，难道你们不会立刻把它拉上来吗？” 6 他们都哑口无言。

论谦卑

7 耶稣在宴席中看见宾客们都争着坐首位，就用比喻对他们说： 8 “参加婚宴的时候，不要坐在首位，因为或许有更尊贵的宾客来赴宴， 9 主人会把他带到你面前，说，‘请你把首位让给他吧！’你就要满面羞愧地退到末位去了。 10 你去赴宴时，应该先坐在末位，这样主人会对你说，‘朋友，请上坐！’那时，你在宾客面前就有光彩了。 11 因为自高的人必遭贬抑，谦卑的人必得尊荣。”

论待客之道

12 耶稣又对主人说：“摆设午宴、晚宴时，不要邀请你的朋友、弟兄、亲戚或有钱的邻居，免得他们回请你，你便得到报答了。 13 相反，你设宴时，要邀请贫穷的、残疾的、瘸腿的、瞎眼的， 14 这样你就有福了，因为他们都没有能力回报你，到了义人复活那天，上帝一定会赏赐你。”

大宴席的比喻

15 同席的一个客人听了这番话，就对耶稣说：“能够在上帝的国坐席的人多么有福啊！”

16 于是，耶稣对他说：“有一个人大摆宴席，邀请了许多客人。 17 要开席的时候，主人就派奴仆去对客人说，‘一切都准备好了，来赴宴吧！’ 18 可是，他们都找借口推辞。头一个说，‘我刚买了一块田，必须去看一看，请恕我不能参加。’ 19 另一个说，‘我新买了五对牛，要去试一试，请恕我不能参加。’ 20 还有一个说，‘我刚结了婚，所以不能去。’ 21 奴仆回来将这些话告诉主人，主人非常生气，于是对奴仆说，‘快出去到城里的大街小巷把贫穷的、残疾的、瘸腿的、瞎眼的都请来。’ 22 奴仆说，‘主人啊，我照你的吩咐办了，可是还有空位。’ 23 主人又说，‘出去到大路上、篱笆旁硬把人拉来，让我家里座无虚席。 24 我告诉你们，原来邀请的那些人没有一个能尝到我的宴席！’”

做门徒的代价

25 有一大群人跟着耶稣，祂转身对他们说： 26 “若有人要跟从我，就要爱我胜过爱他的父母、妻子、儿女、弟兄、姊妹，甚至自己的生命，否则就不能做我的门徒。 27 若不背起自己的十字架跟从我，就不能做我的门徒。

28 “哪有人建楼房不事先坐下来计算成本，看能否建成？ 29 否则，打好了地基却不能完工，徒惹别人嘲笑， 30 ‘这个人开了工，却不能完工！’

31 “哪有王要跟另一个王打仗时，不先坐下来酌量一下自己的一万人是否敌得过对方的两万人？ 32 如果自知不敌，一定趁敌人还远的时候，就差使者去求和。

33 “同样，你们若不撇下一切，就不能做我的门徒。 34 盐本来是好的，但如果盐失去了咸味，怎能使它再变咸呢？ 35 没有味的盐，既不利于土壤，也不适宜作肥料，只好丢掉。有耳可听的，就应当听。”

Footnotes

  1. 14:5 “驴”另有抄本作“儿子”。
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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. 2 There[f] right[g] in front of him was a man whose body was swollen with fluid.[h] 3 So[i] Jesus asked[j] the experts in religious law[k] and the Pharisees, “Is it lawful to heal on the Sabbath[l] or not?” 4 But they remained silent. So[m] Jesus[n] took hold of the man,[o] healed him, and sent him away.[p] 5 Then[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?” 6 But[s] they could not reply[t] to this.

On Seeking Seats of Honor

7 Then[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] 9 So[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. 10 But 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. 11 For everyone who exalts himself will be humbled, but[ag] the one who humbles[ah] himself will be exalted.”

12 He[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. 13 But when you host an elaborate meal,[al] invite the poor, the crippled,[am] the lame, and[an] the blind.[ao] 14 Then[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

15 When[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] 16 But Jesus[ax] said to him, “A man once gave a great banquet[ay] and invited[az] many guests.[ba] 17 At[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.’ 18 But 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] 19 Another[bi] said, ‘I have bought five yoke of oxen,[bj] and I am going out[bk] to examine them. Please excuse me.’ 20 Another[bl] said, ‘I just got married, and I cannot come.’[bm] 21 So[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.’ 22 Then[bt] the slave said, ‘Sir, what you instructed has been done, and there is still room.’[bu] 23 So[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] 24 For I tell you, not one of those individuals[cc] who were invited[cd] will taste my banquet!’”[ce]

Counting the Cost

25 Now 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. 27 Whoever does not carry his own cross[cj] and follow[ck] me cannot be my disciple. 28 For 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? 29 Otherwise,[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. 30 They will say,[cs] ‘This man[ct] began to build and was not able to finish!’[cu] 31 Or 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? 32 If 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] 33 In 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? 35 It 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

  1. 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.
  2. Luke 14:1 tn Grk “to eat bread,” an idiom for participating in a meal.
  3. Luke 14:1 tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.
  4. Luke 14:1 sn See the note on Pharisees in 5:17.
  5. Luke 14:1 sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.
  6. Luke 14:2 tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.
  7. 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.
  8. 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.
  9. 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).
  10. 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.”
  11. Luke 14:3 tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).
  12. 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)?
  13. 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).
  14. Luke 14:4 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  15. Luke 14:4 tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomenos) has been taken as indicating attendant circumstance.
  16. Luke 14:4 tn Or “and let him go.”
  17. Luke 14:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  18. Luke 14:5 tc Here “son,” found in P45,75 (A) B W M, is the preferred reading. The other reading, “donkey” (found in א K L Ψ ƒ1,13 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.”
  19. 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.
  20. 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.
  21. Luke 14:7 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  22. Luke 14:7 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  23. Luke 14:7 tn Grk “those who were invited.”
  24. Luke 14:7 tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.
  25. 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.
  26. 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.
  27. Luke 14:8 tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.
  28. 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.
  29. Luke 14:9 tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.
  30. Luke 14:9 tn Grk “lowest place” (also in the repetition of the phrase in the next verse).
  31. Luke 14:10 tn Grk “the one who invited you.”
  32. Luke 14:10 tn Grk “Go up higher.” This means to move to a more important place.
  33. 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.
  34. 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.
  35. Luke 14:12 tn Here δέ (de) has not been translated.
  36. Luke 14:12 sn That is, the leader of the Pharisees (v. 1).
  37. 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.
  38. 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.”
  39. Luke 14:13 sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).
  40. Luke 14:13 tn Here “and” has been supplied between the last two elements in the series in keeping with English style.
  41. Luke 14:13 sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.
  42. 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.
  43. Luke 14:14 sn You will be blessed. God notes and approves of such generosity.
  44. Luke 14:14 sn The passive verb will be repaid looks at God’s commendation.
  45. Luke 14:15 tn Here δέ (de) has not been translated.
  46. Luke 14:15 tn The reference to “Jesus” has been specified in the translation for clarity.
  47. Luke 14:15 tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.
  48. Luke 14:15 tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.
  49. 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.
  50. Luke 14:16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  51. Luke 14:16 tn Or “dinner.”
  52. 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).
  53. Luke 14:16 tn The word “guests” is not in the Greek text but is implied.
  54. Luke 14:17 tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.
  55. Luke 14:17 tn Or “dinner.”
  56. Luke 14:17 tn See the note on the word “slave” in 7:2.
  57. Luke 14:18 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). “One after another” is suggested by L&N 61.2.
  58. 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.
  59. 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.
  60. 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.”
  61. Luke 14:19 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
  62. Luke 14:19 sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.
  63. 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.”
  64. Luke 14:20 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
  65. 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.
  66. Luke 14:21 tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.
  67. 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.
  68. 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.
  69. Luke 14:21 tn Or “town.”
  70. 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.
  71. 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.
  72. Luke 14:22 tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.
  73. 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.
  74. Luke 14:23 tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.
  75. Luke 14:23 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
  76. 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.
  77. 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).
  78. 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.”
  79. 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.
  80. Luke 14:23 sn So that my house will be filled. God will bless many people.
  81. 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.
  82. 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.
  83. Luke 14:24 tn Or “dinner.”
  84. 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.
  85. Luke 14:25 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  86. Luke 14:26 tn This figurative use operates on a relative scale. God is to be loved more than family or self.
  87. 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.
  88. 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.
  89. Luke 14:27 tn Grk “and come after.” In combination with the verb ἔρχομαι (erchomai) the improper preposition ὀπίσω (opisō) means “follow.”
  90. Luke 14:28 tn The participle καθίσας (kathisas) has been translated as a finite verb due to requirements of contemporary English style.
  91. 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.
  92. 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.”
  93. Luke 14:29 tn The participle θέντος (thentos) has been taken temporally.
  94. 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.
  95. 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.
  96. Luke 14:29 tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.
  97. Luke 14:30 tn Grk “make fun of him, saying.”
  98. 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.
  99. 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.
  100. Luke 14:31 tn The participle καθίσας (kathisas) has been translated as a finite verb due to requirements of contemporary English style.
  101. Luke 14:31 tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”
  102. 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.
  103. Luke 14:32 tn Grk “a messenger.”
  104. 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.
  105. 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.
  106. 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.
  107. 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.
  108. Luke 14:35 tn Or “It is not useful” (L&N 65.32).
  109. Luke 14:35 tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.
  110. 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).
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