13:10 Now he was teaching in one of the synagogues 1 on the Sabbath, 13:11 and a woman was there 2 who had been disabled by a spirit 3 for eighteen years. She 4 was bent over and could not straighten herself up completely. 5 13:12 When 6 Jesus saw her, he called her to him 7 and said, “Woman, 8 you are freed 9 from your infirmity.” 10 13:13 Then 11 he placed his hands on her, and immediately 12 she straightened up and praised God. 13:14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work 13 should be done! 14 So come 15 and be healed on those days, and not on the Sabbath day.” 13:15 Then the Lord answered him, 16 “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, 17 and lead it to water? 18 13:16 Then 19 shouldn’t 20 this woman, a daughter of Abraham whom Satan 21 bound for eighteen long 22 years, be released from this imprisonment 23 on the Sabbath day?” 13:17 When 24 he said this all his adversaries were humiliated, 25 but 26 the entire crowd was rejoicing at all the wonderful things 27 he was doing. 28
14:1 Now 29 one Sabbath when Jesus went to dine 30 at the house of a leader 31 of the Pharisees, 32 they were watching 33 him closely. 14:2 There 34 right 35 in front of him was a man suffering from dropsy. 36 14:3 So 37 Jesus asked 38 the experts in religious law 39 and the Pharisees, “Is it lawful to heal on the Sabbath 40 or not?” 14:4 But they remained silent. So 41 Jesus 42 took hold of the man, 43 healed him, and sent him away. 44 14:5 Then 45 he said to them, “Which of you, if you have a son 46 or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 14:6 But 47 they could not reply 48 to this.
[13:11] 2 tn Grk “and behold, a woman.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[13:11] 4 tn Grk “years, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[13:11] 5 tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.
[14:1] 29 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.
[14:2] 35 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.
[14:3] 38 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.”
[14:3] 40 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)?
[14:5] 46 tc Here “son,” found in Ì45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë1,13 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.”
[14:6] 47 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.
[14:6] 48 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.