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Lukas 13:10-17

Konteks
Healing on the Sabbath

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 

Lukas 14:1-6

Konteks
Healing Again on the Sabbath

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.

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[13:10]  1 sn See the note on synagogues in 4:15.

[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]  3 tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

[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.

[13:12]  6 tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[13:12]  7 tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.

[13:12]  8 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[13:12]  9 tn Or “released.”

[13:12]  10 tn Or “sickness.”

[13:13]  11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:13]  12 sn The healing took place immediately.

[13:14]  13 sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.

[13:14]  14 tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  15 tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[13:15]  16 tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  17 tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  18 sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.

[13:16]  19 tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  20 tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  21 sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  22 tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  23 tn Or “bondage”; Grk “bond.”

[13:17]  24 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:17]  25 tn Or “were put to shame.”

[13:17]  26 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17]  27 sn Concerning all the wonderful things see Luke 7:16; 19:37.

[13:17]  28 tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

[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.

[14:1]  30 tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  31 tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  32 sn See the note on Pharisees in 5:17.

[14:1]  33 sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[14:2]  34 tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.

[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.

[14:2]  36 sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.

[14:3]  37 tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).

[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]  39 tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

[14:3]  40 snIs 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)?

[14:4]  41 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).

[14:4]  42 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:4]  43 tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

[14:4]  44 tn Or “and let him go.”

[14:5]  45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[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.



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