Healing at a Pharisee's House and Humility at the Table
Luke 14:1-14
Luke.14.1 - Details
Original Text
Morphology
- Και: CONJ
- εγενετο: VERB,aor,mid,ind,3,sg
- εν: PREP
- τω: ART,dat,sg,m
- ελθειν: VERB,pres,act,inf
- αυτον: PRON,acc,sg,m
- εις: PREP
- οικον: NOUN,acc,sg,m
- τινος: PRON,gen,sg,m
- των: ART,gen,pl,m
- αρχοντων: NOUN,gen,pl,m
- των: ART,gen,pl,m
- Φαρισαιων: NOUN,gen,pl,m
- σαββατω: NOUN,dat,sg,n
- φαγειν: VERB,aor,act,inf
- αρτον: NOUN,acc,sg,m
- και: CONJ
- αυτοι: PRON,nom,pl,3
- ησαν: VERB,impf,act,ind,3,pl
- παρατηρουμενοι: PART,pres,mid,nom,pl,m
- αυτον: PRON,acc,sg,m
Parallels
- Luke 6:7 (thematic): Jesus is observed by Pharisees in a Sabbath setting; they watch him closely to find grounds for accusation (similar motif of Sabbath scrutiny).
- Mark 3:2 (verbal): The crowd/Pharisees ‘watched’ Jesus to see whether he would heal on the Sabbath—language and intent echo the Luke 14 setting of watchers at a Sabbath meal.
- Luke 11:37 (structural): Jesus is invited to dine in a Pharisee’s house and questioned about purity/behavior; parallels the social setting of a Pharisee’s table and critical observers.
- Luke 7:36 (thematic): Jesus dines at the house of a Pharisee (Simon) while others watch and judge his associations and actions—similar domestic, evaluative context.
- Matthew 12:10 (thematic): A Sabbath controversy where opponents press Jesus about lawful actions on the Sabbath; parallels the broader theme of Sabbath testing and Pharisaic interrogation present in Luke 14:1.
Alternative generated candidates
- Now it happened on a Sabbath that he went to eat at the house of one of the leading Pharisees, and they were watching him.
- Now it happened on a Sabbath that he went to dine at the house of one of the leading Pharisees, and they were watching him closely.
Luke.14.2 - Details
Original Text
Morphology
- και: CONJ
- ιδου: PART
- ανθρωπος: NOUN,nom,sg,m
- τις: PRON,nom,sg,?
- ην: VERB,impf,act,ind,3,sg
- υδρωπικος: ADJ,nom,sg,m
- εμπροσθεν: PREP
- αυτου: PRON,gen,sg,m
Parallels
- Mark 3:1 (structural): A Sabbath synagogue healing (man with a withered hand) that, like Luke 14:2, places Jesus before religious opponents to provoke dispute over healing on the Sabbath.
- Matthew 12:9 (structural): Synoptic parallel to Mark 3:1—Jesus heals in a synagogue on the Sabbath, drawing the Pharisees' scrutiny; parallels Luke's use of a healing to challenge Sabbath interpretation.
- Luke 6:6 (thematic): Earlier Lukan account of Jesus healing in a synagogue on the Sabbath (a man with a withered hand); shares Luke's theme of Sabbath controversy and Jesus' confronting of religious leaders.
- John 5:2-9 (thematic): Jesus heals at the Pool of Bethesda on the Sabbath, provoking Jewish criticism; thematically parallels Luke 14:2 insofar as Sabbath healing exposes conflict over Jesus' authority and mercy.
- Luke 13:10-17 (thematic): Another Lukan Sabbath healing (a crippled woman) in which Jesus heals in the synagogue and rebukes the synagogue ruler—closely related in purpose and result to the healing of the dropsical man.
Alternative generated candidates
- And behold, there was a man before him who had dropsy.
- And behold, there was a man before him who had dropsy.
Luke.14.3 - Details
Original Text
Morphology
- και: CONJ
- αποκριθεις: VERB,aor,pass,ptc,nom,sg,m
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- ειπεν: VERB,aor,act,ind,3,sg
- προς: PREP
- τους: ART,acc,pl,m
- νομικους: NOUN,acc,pl,m
- και: CONJ
- Φαρισαιους: NOUN,acc,pl,m
- λεγων·Εξεστιν: VERB,pres,act,part,nom,sg,m+VERB,pres,act,ind,3,sg
- τω: ART,dat,sg,m
- σαββατω: NOUN,dat,sg,n
- θεραπευσαι: VERB,aor,act,inf
- η: ART,nom,sg,f
- ου: PART,neg
Parallels
- Mark 3:4 (verbal): Jesus asks a nearly identical question in a synagogue controversy: is it lawful to do good (or heal) on the Sabbath? — close verbal parallel to Luke 14:3.
- Matthew 12:10 (verbal): Pharisees challenge Jesus about healing on the Sabbath; the setting and question about lawfulness of Sabbath healing parallel Luke 14:3.
- Luke 6:9 (structural): An earlier Lucan Sabbath-healing pericope in which Jesus poses a similar legal question about doing good on the Sabbath — parallels in structure and theme within Luke.
- Luke 13:10-17 (thematic): Another Lucan account of Jesus healing on the Sabbath where he defends such acts and rebukes opponents, echoing the same theological and pastoral concerns as Luke 14:3.
- Mark 2:27-28 (thematic): Jesus’ teaching that 'the Sabbath was made for man' and that he is 'Lord of the Sabbath' provides the theological basis for permitting healing on the Sabbath, relevant to the question posed in Luke 14:3.
Alternative generated candidates
- And Jesus, answering, said to the lawyers and Pharisees, "Is it lawful to heal on the Sabbath, or not?"
- And Jesus answered and spoke to the lawyers and Pharisees, saying, 'Is it lawful to heal on the Sabbath, or not?'
Luke.14.4 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- δε: CONJ
- ησυχασαν: VERB,aor,act,ind,3,pl
- και: CONJ
- επιλαβομενος: VERB,pres,mid,part,nom,sg,m
- ιασατο: VERB,aor,mid,ind,3,sg
- αυτον: PRON,acc,sg,m
- και: CONJ
- απελυσεν: VERB,aor,act,ind,3,sg
Parallels
- Luke 6:10 (verbal): A near‑verbatim parallel healing on the Sabbath in Luke’s earlier material: Jesus commands the man to stretch out his hand and it is restored.
- Matthew 12:13 (verbal): Matthew’s account of a Sabbath healing uses similar wording (’Stretch forth thine hand’) and outcome, linking the act to conflict over Sabbath observance.
- Mark 3:5 (thematic): Mark narrates a Sabbath healing that provokes opposition from religious leaders; shares the theme of Jesus healing on the Sabbath and the hostile reaction of the Pharisees.
- John 7:22–23 (thematic): Jesus’ later defense invokes the logic of doing good on the Sabbath (circumcision precedent) to justify healing on the Sabbath, thematically echoing Luke 14’s argument for mercy over ritual strictness.
Alternative generated candidates
- But they were silent. And he took him and healed him and sent him away.
- But they remained silent. Then he took him, healed him, and sent him away.
Luke.14.5 - Details
Original Text
Morphology
- και: CONJ
- προς: PREP
- αυτους: PRON,acc,pl,m
- ειπεν·Τινος: VERB,aor,act,ind,3,sg+PRON,gen,sg,m
- υμων: PRON,gen,pl,2
- υιος: NOUN,nom,sg,m
- η: ART,nom,sg,f
- βους: NOUN,nom,sg,m
- εις: PREP
- φρεαρ: NOUN,acc,sg,n
- πεσειται: VERB,fut,mid,ind,3,sg
- και: CONJ
- ουκ: PART,neg
- ευθεως: ADV
- ανασπασει: VERB,fut,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- εν: PREP
- ημερα: NOUN,dat,sg,f
- του: ART,gen,sg,n
- σαββατου: NOUN,gen,sg,n
Parallels
- Matthew 12:11-12 (verbal): Direct synoptic parallel: same ox/ass-in-a-pit example used to justify rescuing an animal on the Sabbath and argue that doing good is lawful on the sabbath.
- Luke 13:15 (verbal): Very close Lukan parallel: Jesus rebukes opponents by citing that people untie and lead their oxen/donkeys on the Sabbath, implying mercy/work permitted to relieve need.
- Mark 3:4 (thematic): Parallel pericope (healing on the Sabbath): Jesus challenges opponents about doing good on the Sabbath, using a similar logic that preservation of life/relief outweighs strict Sabbath prohibition.
- Luke 6:9 (thematic): Earlier Lukan instance where Jesus asks whether it is lawful to do good on the Sabbath when he heals a man’s withered hand—same principle of mercy and necessity overriding Sabbath restrictions.
Alternative generated candidates
- And he said to them, "Which of you, having a son or an ox that falls into a pit on a Sabbath day, will not immediately pull him out?"
- And he said to them, 'Which of you, having a son or an ox that has fallen into a well on a Sabbath day, would not at once pull him out?'
Luke.14.6 - Details
Original Text
Morphology
- και: CONJ
- ουκ: PART,neg
- ισχυσαν: VERB,aor,act,ind,3,pl
- ανταποκριθηναι: VERB,aor,pass,inf
- προς: PREP
- ταυτα: PRON,acc,pl,n
Parallels
- Mark 3:1-6 (structural): A parallel Sabbath-healing pericope where Jesus heals in the synagogue and the Pharisees plot against him; the narrative likewise depicts the opponents unable to give a valid answer and instead taking counsel against him.
- Matthew 12:9-14 (structural): Matthew's account of a Sabbath healing (the man with a withered hand) that mirrors Luke 14: the Pharisees confront Jesus about Sabbath law and are left without a successful reply, turning instead to hostility.
- Luke 6:6-11 (structural): An earlier Lukan variant of a Sabbath healing in which Jesus challenges his critics and heals the man; the opponents are shown unable to counter his argument or action, a close narrative parallel within Luke's Gospel.
- John 5:16-18 (thematic): John records opposition to Jesus after a Sabbath healing (the man at the pool), emphasizing that Jewish leaders persecuted Jesus for healing on the Sabbath—a related theme of critics provoked but unable to justify their position morally or theologically.
- Luke 13:10-17 (thematic): Another Lukan Sabbath-healing (the crippled woman) where the synagogue ruler objects and Jesus exposes the hypocrisy of his critics; the episode thematically parallels Luke 14:6 in showing opponents silenced or confounded by Jesus' actions.
Alternative generated candidates
- And they could not answer him concerning these things.
- And they could not answer him regarding these things.
Luke.14.7 - Details
Original Text
Morphology
- Ελεγεν: VERB,impf,act,ind,3,sg
- δε: CONJ
- προς: PREP
- τους: ART,acc,pl,m
- κεκλημενους: PART,perf,pass,acc,pl,m
- παραβολην: NOUN,acc,sg,f
- επεχων: PART,pres,act,nom,sg,m
- πως: ADV
- τας: ART,acc,pl,f
- πρωτοκλισιας: NOUN,nom,pl,f
- εξελεγοντο: VERB,impf,mid/pass,ind,3,pl
- λεγων: VERB,pres,act,part,nom,m,sg
- προς: PREP
- αυτους·: PRON,acc,pl,m
Parallels
- Proverbs 25:6-7 (allusion): An ancient proverb advising not to take the place of honor before a king; Jesus echoes this wisdom about choosing seats of honor.
- Luke 14:8-11 (structural): Immediate continuation of the same parable: Jesus instructs guests to take the lowest seat, concluding with the saying about exaltation and humiliation.
- Matthew 23:12 (verbal): Contains the same maxim—'whoever exalts himself will be humbled, and whoever humbles himself will be exalted'—a verbal/thematic parallel to the parable's conclusion.
- Luke 18:14 (thematic): The parable of the Pharisee and the tax collector teaches the same principle of humility leading to exaltation rather than self-exaltation.
- James 4:10 (thematic): A New Testament exhortation to 'humble yourselves before the Lord, and he will exalt you,' reflecting the ethical outcome Jesus teaches about humility.
Alternative generated candidates
- He told a parable to those who were invited, noticing how they chose the places of honor, saying to them,
- Now he told a parable to those who were invited, observing how they chose the places of honor at the table.
Luke.14.8 - Details
Original Text
Morphology
- Οταν: CONJ
- κληθης: VERB,aor,pass,subj,2,sg
- υπο: PREP
- τινος: PRON,gen,sg,m
- εις: PREP
- γαμους: NOUN,acc,pl,m
- μη: PART
- κατακλιθης: VERB,aor,pass,subj,2,sg
- εις: PREP
- την: ART,acc,sg,f
- πρωτοκλισιαν: NOUN,acc,sg,f
- μηποτε: PART
- εντιμοτερος: ADJ,nom,sg,m,comp
- σου: PRON,gen,sg,2
- η: ART,nom,sg,f
- κεκλημενος: VERB,perf,pass,part,nom,sg,m
- υπ᾽αυτου: PREP+PRON,gen,sg,m
Parallels
- Proverbs 25:6-7 (verbal): Directly parallels the teaching about not taking the place of honor; Proverbs warns against exalting oneself before a king and suggests yielding the place to avoid humiliation—very close in theme and wording.
- Luke 14:10 (structural): Immediate counterpart in the same pericope: Jesus advises to take the lowest place so the host may invite you higher, the practical flip-side of avoiding the place of honor.
- Luke 14:11 (thematic): Concludes the teaching with the principle that whoever exalts himself will be humbled—summarizes the reason for avoiding the place of honor in 14:8.
- Matthew 23:12 (verbal): Jesus’ saying that 'whoever exalts himself will be humbled, and whoever humbles himself will be exalted' echoes the same ethical principle about humility and exaltation found in Luke 14:8–11.
Alternative generated candidates
- "When you are invited by anyone to a wedding feast, do not take the place of honor, lest someone more distinguished than you be invited by him,
- When you are invited by someone to a wedding feast, do not take the place of honor, lest someone more distinguished than you be invited by him.
Luke.14.9 - Details
Original Text
Morphology
- και: CONJ
- ελθων: PART,aor,act,nom,sg,m
- ο: ART,nom,sg,m
- σε: PRON,acc,sg,2
- και: CONJ
- αυτον: PRON,acc,sg,m
- καλεσας: VERB,aor,act,ptc,nom,sg,m
- ερει: VERB,fut,act,ind,3,sg
- σοι·Δος: VERB,aor,act,imp,2,sg
- τουτω: DEM,dat,sg,m
- τοπον: NOUN,acc,sg,m
- και: CONJ
- τοτε: ADV
- αρξη: VERB,fut,act,ind,2,sg
- μετα: PREP
- αισχυνης: NOUN,gen,sg,f
- τον: ART,acc,sg,m
- εσχατον: ADJ,acc,sg,m
- τοπον: NOUN,acc,sg,m
- κατεχειν: VERB,pres,act,inf
Parallels
- Proverbs 25:6-7 (verbal): A Near-identical proverb about not exalting yourself in the presence of the king and taking the lower place; likely the wisdom source Jesus echoes at the banquet.
- Luke 14:7-11 (structural): Immediate pericope containing the same instruction to choose the lowest seat so the host may honor you—same teaching unit and context.
- Luke 18:14 (thematic): Parable of the Pharisee and the tax collector captures the same principle that those who humble themselves will be exalted.
- Matthew 23:12 (thematic): Jesus’ summary maxim that whoever exalts himself will be humbled, and whoever humbles himself will be exalted—a parallel ethical principle.
- James 4:10 (thematic): Calls for humility before God with the promise of being lifted up, reflecting the reciprocal humble/exaltation motif found in Luke 14:9.
Alternative generated candidates
- and he who invited both of you come and say to you, ‘Give this man your place,’ and then you begin with shame to take the lowest place.
- And the one who invited both will come and say to you, 'Give this person your place,' and then you will begin with shame to take the lowest place.
Luke.14.10 - Details
Original Text
Morphology
- αλλ᾽οταν: SUBCONJ
- κληθης: VERB,aor,pass,subj,2,sg
- πορευθεις: VERB,aor,mid,part,nom,m,sg
- αναπεσε: VERB,aor,act,imp,2,sg
- εις: PREP
- τον: ART,acc,sg,m
- εσχατον: ADJ,acc,sg,m
- τοπον: NOUN,acc,sg,m
- ινα: CONJ
- οταν: CONJ
- ελθη: VERB,aor,act,subj,3,sg
- ο: ART,nom,sg,m
- κεκληκως: VERB,perf,act,part,nom,m,sg
- σε: PRON,acc,sg,2
- ερει: VERB,fut,act,ind,3,sg
- σοι·Φιλε: PRON,dat,sg,2+NOUN,voc,sg,m
- προσαναβηθι: VERB,aor,act,imp,2,sg
- ανωτερον·τοτε: ADV,comp+ADV
- εσται: VERB,fut,mid,ind,3,sg
- σοι: PRON,dat,sg,2
- δοξα: NOUN,nom,sg,f
- ενωπιον: PREP
- παντων: ADJ,gen,pl,m
- των: ART,gen,pl,m
- συνανακειμενων: VERB,pres,mid,part,gen,pl,m
- σοι: PRON,dat,sg,2
Parallels
- Proverbs 25:6-7 (verbal): Uses the same social-imagery and counsel: do not exalt yourself but go down to the lowest place so you may be invited up and honored—closest Old Testament verbal parallel to Jesus' example.
- Luke 14:11 (verbal): Immediate concluding proverb of the same teaching: 'For everyone who exalts himself will be humbled, and he who humbles himself will be exalted,' which explains the point of taking the lowest place.
- Matthew 23:12 (verbal): Jesus' saying preserved in Matthew: 'Whoever exalts himself will be humbled, and whoever humbles himself will be exalted'—the same maxim about humility and exaltation.
- Luke 18:14 (verbal): Ending of the Pharisee-and-tax-collector parable: repeats the formula 'everyone who exalts himself will be humbled, and he who humbles himself will be exalted,' applying the principle to prayer and justification.
- 1 Peter 5:6 (thematic): Priestly exhortation to humility—'Humble yourselves under the mighty hand of God, that he may exalt you'—echoes the theological principle that God (or the social host) raises the humble.
Alternative generated candidates
- But when you are invited, go and sit in the lowest place, so that when he who invited you comes he may say to you, ‘Friend, move up higher’; then you will have honor in the presence of all who sit at table with you.
- But when you are invited, go and sit in the lowest place, so that when the one who invited you comes he may say to you, 'Friend, move up higher.' Then you will have honor in the presence of all who sit at the table with you.
Luke.14.11 - Details
Original Text
Morphology
- οτι: CONJ
- πας: ADJ,nom,sg,m
- ο: ART,nom,sg,m
- υψων: VERB,pres,act,part,nom,sg,m
- εαυτον: PRON,acc,sg,masc,reflex
- ταπεινωθησεται: VERB,fut,pass,ind,3,sg
- και: CONJ
- ο: ART,nom,sg,m
- ταπεινων: VERB,pres,act,part,nom,sg,m
- εαυτον: PRON,acc,sg,masc,reflex
- υψωθησεται: VERB,fut,pass,ind,3,sg
Parallels
- Matthew 23:12 (verbal): Jesus' saying appears nearly identical: 'Whoever exalts himself will be humbled, and whoever humbles himself will be exalted,' used in an admonition against pride (direct verbal parallel).
- Luke 18:14 (verbal): Same concluding maxim in the parable of the Pharisee and the tax collector: the humble are justified/exalted while the proud are humbled (verbal and contextual parallel within Luke).
- James 4:10 (thematic): James exhorts believers to 'Humble yourselves before the Lord, and he will lift you up,' reflecting the same principle that God exalts the humble and opposes the proud.
- 1 Peter 5:6 (thematic): Peter's command to 'Humble yourselves under the mighty hand of God, that he may exalt you in due time' echoes Luke's promise of exaltation for the humble.
- Proverbs 29:23 (thematic): Wisdom literature parallel: 'A man's pride will bring him low, but he who is lowly in spirit will obtain honor,' expressing the same contrast between pride and humility.
Alternative generated candidates
- For everyone who exalts himself will be humbled, and he who humbles himself will be exalted."
- For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.
Luke.14.12 - Details
Original Text
Morphology
- Ελεγεν: VERB,impf,act,ind,3,sg
- δε: CONJ
- και: CONJ
- τω: ART,dat,sg,m
- κεκληκοτι: PART,perf,act,dat,sg,m
- αυτον·Οταν: PRON,acc,sg,3,m+SUBCONJ
- ποιης: VERB,pres,act,subj,2,sg
- αριστον: NOUN,acc,sg,n
- η: ART,nom,sg,f
- δειπνον: NOUN,acc,sg,n
- μη: PART
- φωνει: VERB,pres,act,ind,3,sg
- τους: ART,acc,pl,m
- φιλους: NOUN,acc,pl,m
- σου: PRON,gen,sg,2
- μηδε: CONJ
- τους: ART,acc,pl,m
- αδελφους: NOUN,acc,pl,m
- σου: PRON,gen,sg,2
- μηδε: CONJ
- τους: ART,acc,pl,m
- συγγενεις: NOUN,acc,pl,m
- σου: PRON,gen,sg,2
- μηδε: CONJ
- γειτονας: NOUN,acc,pl,m
- πλουσιους: ADJ,acc,pl,m
- μηποτε: PART
- και: CONJ
- αυτοι: PRON,nom,pl,3
- αντικαλεσωσιν: VERB,aor,act,subj,3,pl
- σε: PRON,acc,sg,2
- και: CONJ
- γενηται: VERB,fut,mid,ind,3,sg
- ανταποδομα: NOUN,nom,sg,n
- σοι: PRON,dat,sg,2
Parallels
- Luke 14:13-14 (structural): Immediate continuation: Jesus contrasts inviting those who can repay with inviting the poor, crippled, lame, and blind, promising reward at the resurrection — completes the ethical point against expecting repayment.
- Luke 14:15-24 (structural): The parable of the great banquet follows and develops the theme of inviting the marginalized and the unexpected guests, illustrating proper hospitality and God's kingdom reversal.
- Luke 14:7-11 (thematic): Earlier in the same chapter Jesus teaches about humility and not seeking honor at feasts; both passages instruct proper conduct at meals and critique self-seeking social behavior.
- Matthew 6:1-4 (thematic): Jesus' teaching on giving alms in secret — do not seek public recompense or praise — parallels the admonition not to invite those who can repay in order to gain return favor.
- Acts 20:35 (thematic): "It is more blessed to give than to receive" supports the same ethic of self-giving without expectation of repayment that underlies Luke 14:12.
Alternative generated candidates
- He said also to the one who had invited him, "When you give a dinner or a banquet, do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return and you be repaid.
- He said also to the man who had invited him, 'When you give a dinner or a banquet, do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return and you be repaid.'
Luke.14.13 - Details
Original Text
Morphology
- αλλ᾽οταν: CONJ
- δοχην: NOUN,acc,sg,f
- ποιης: VERB,pres,act,subj,2,sg
- καλει: VERB,aor,act,imp,2,sg
- πτωχους: NOUN,acc,pl,m
- αναπειρους: NOUN,acc,pl,m
- χωλους: NOUN,acc,pl,m
- τυφλους·: NOUN,acc,pl,m
Parallels
- Luke 14:12 (structural): Immediate context/contrast: verse 12 warns against inviting friends, relatives, or rich neighbors to a meal; verse 13 then directs inviting the poor, maimed, lame, and blind instead.
- Luke 14:21 (verbal): Parable parallel: the same catalogue of guests ('the poor, the crippled, the blind, and the lame') is used when the servant is told to bring in outsiders to the great banquet.
- Luke 6:20–21 (thematic): Beatitude parallel: Jesus blesses the poor and those who hunger and weep, reflecting the Gospel's consistent concern for the needy whom one should welcome and honor.
- Matthew 25:35–40 (thematic): Ethical/theological parallel: serving and welcoming the hungry, thirsty, naked, sick, and imprisoned is presented as service to Christ himself, echoing the moral imperative to include and aid the marginalized.
Alternative generated candidates
- But when you give a feast, invite the poor, the crippled, the lame, and the blind.
- But when you give a feast, invite the poor, the crippled, the lame, and the blind.
Luke.14.14 - Details
Original Text
Morphology
- και: CONJ
- μακαριος: ADJ,nom,sg,m
- εση: VERB,fut,act,ind,2,sg
- οτι: CONJ
- ουκ: PART,neg
- εχουσιν: VERB,pres,act,ind,3,pl
- ανταποδουναι: VERB,pres,act,inf
- σοι: PRON,dat,sg,2
- ανταποδοθησεται: VERB,fut,pass,ind,3,sg
- γαρ: PART
- σοι: PRON,dat,sg,2
- εν: PREP
- τη: ART,dat,sg,f
- αναστασει: NOUN,dat,sg,f
- των: ART,gen,pl,m
- δικαιων: ADJ,gen,pl,m
Parallels
- Luke 6:23 (thematic): Both promise a non-earthly reward for suffering or humble behavior (ʼyour reward is great in heavenʼ), emphasizing divine recompense rather than human repayment.
- Matthew 6:1-4 (thematic): Teaching to give/hospitality without seeking human repayment or praise, because God (not people) will repay—parallels the motive and divine recompense in Luke 14:14.
- Luke 20:35 (structural): Refers to those 'worthy to attain to the resurrection of the dead,' closely paralleling Luke 14:14's explicit promise of repayment 'in the resurrection of the righteous.'
- Acts 24:15 (verbal): Paul speaks of a future 'resurrection of both the righteous and the wicked,' echoing Luke 14:14's expectation that the righteous will be raised and receive recompense.
Alternative generated candidates
- And you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the righteous."
- And you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the righteous.
One Sabbath he went to eat at the house of one of the leading Pharisees, and they were watching him. And there stood before him a man who had dropsy.
Jesus answered the lawyers and Pharisees, saying, "Is it lawful to heal on the Sabbath, or not?" But they remained silent. Taking hold of the man, he healed him and sent him away. And he said to them, "Which of you, having a son or an ox that has fallen into a well, will not at once pull him out on the Sabbath day?"
They could not answer him regarding any of these things.
When he noticed how the guests were choosing the places of honor, he told them a parable.
"When you are invited by someone to a wedding feast, do not take the place of honor, lest someone more distinguished than you be invited by him;
and he who invited both of you come and say to you, 'Friend, go up higher'; then you will begin with shame to take the lowest place. But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, 'Friend, move up higher.' Then you will have honor in the presence of all who sit at table with you.
For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.
He said also to the one who had invited him, "When you give a luncheon or a dinner, do not invite your friends or your brothers or your kinsmen or rich neighbors, lest they also invite you in return and you be repaid. But when you give a feast, invite the poor, the crippled, the lame, and the blind. And you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the righteous."