6:6 For I delight in faithfulness, not simply in sacrifice;
I delight 4 in acknowledging God, not simply in whole burnt offerings. 5
14:1 Now 30 one Sabbath when Jesus went to dine 31 at the house of a leader 32 of the Pharisees, 33 they were watching 34 him closely. 14:2 There 35 right 36 in front of him was a man suffering from dropsy. 37 14:3 So 38 Jesus asked 39 the experts in religious law 40 and the Pharisees, “Is it lawful to heal on the Sabbath 41 or not?” 14:4 But they remained silent. So 42 Jesus 43 took hold of the man, 44 healed him, and sent him away. 45 14:5 Then 46 he said to them, “Which of you, if you have a son 47 or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”
1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
2 tn The Greek term ἄνθρωπος (anqrwpos) is used twice in this verse in a generic sense, referring to both men and women, thus “people.”
3 tn The term “lord” is in emphatic position in the Greek text.
4 tn The phrase “I delight” does not appear in the Hebrew text a second time in this verse, but is implied from the parallelism in the preceding line.
5 sn Contrary to popular misunderstanding, Hosea does not reject animal sacrifice nor cultic ritual, and advocate instead obedience only. Rather, God does not delight in ritual sacrifice without the accompanying prerequisite moral obedience (1 Sam 15:22; Pss 40:6-8; 51:16-17; Prov 21:3; Isa 1:11-17; Jer 7:21-23; Hos 6:6; Mic 6:6-8). However, if prerequisite moral obedience is present, he delights in sacrificial worship as an outward expression (Ps 51:19). Presented by a repentant obedient worshiper, whole burnt offerings were “an aroma pleasing” to the
6 tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
7 sn Withered means the man’s hand was shrunken and paralyzed.
8 tn Grk “and they asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated. The referent of the pronoun (Jesus) has been specified in the translation for clarity.
9 sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
10 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
11 sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.
12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
13 sn The healing took place immediately.
14 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.
15 tn Grk “on which it is necessary to work.” This has been simplified in the translation.
16 tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.
17 tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”
18 tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”
19 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.
20 tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.
21 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.
22 sn Note that this is again a battle between Satan and God; see 11:18-23.
23 tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.
24 tn Or “bondage”; Grk “bond.”
25 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
26 tn Or “were put to shame.”
27 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
28 sn Concerning all the wonderful things see Luke 7:16; 19:37.
29 tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.
30 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.
31 tn Grk “to eat bread,” an idiom for participating in a meal.
32 tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.
33 sn See the note on Pharisees in 5:17.
34 sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.
35 tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.
36 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.
37 sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.
38 tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).
39 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.”
40 tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).
41 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)?
42 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).
43 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
44 tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.
45 tn Or “and let him go.”
46 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
47 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.”