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 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.”
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.