14:1 {When he went} (en tōi elthein auton). Luke's favourite temporal clause = "on the going as to him."
{That} (kai). Another common Lukan idiom, kai=hoti after egeneto, like Hebrew "wav".
{They} (autoi). Emphatic.
{Were watching} (ēsan paratēroumenoi). Periphrastic imperfect middle. Note force of autoi, middle voice, and para-. They were themselves watching on the side (on the sly), watching insidiously, with evil intent as in Mr 3:2 (active).

14:2 {Which had the dropsy} (hudrōpikos). Late and medical word from hudōr (water), one who has internal water (hudrōps). Here only in the N.T. and only example of the disease healed by Jesus and recorded.

14:3 {Answering} (apokritheis). First aorist passive participle without the passive meaning. Jesus answered the thoughts of those mentioned in verse 1. Here "lawyers and Pharisees" are treated as one class with one article (tous) whereas in 7:30 they are treated as two classes with separate articles.
{Or not} (ē ou). The dilemma forestalled any question by them.
{They held their peace} (hēsuchasan). Ingressive aorist active of old verb hēsuchazō. They became silent, more so than before.

14:4 {Took him} (epilabomenos). Second aorist middle participle of epilambanō, an old verb, only in the middle in the N.T. It is not redundant use, "took and healed," but "took hold of him and healed him." Only instance in the N.T. of its use in a case of healing.
{Let him go} (apelusen). Probably, dismissed from the company to get him away from these critics.

14:5 {An ass or an ox} (onos ē bous). But Westcott and Hort huios ē bous ({a son or an ox}). The manuscripts are much divided between huios (son) and onos (ass) which in the abbreviated uncials looked much alike (TC, OC) and were much alike. The sentence in the Greek reads literally thus: Whose ox or ass of you shall fall (peseitai, future middle of pipto) into a well and he (the man) will not straightway draw him up (anaspasei, future active of anaspaō) on the sabbath day? The very form of the question is a powerful argument and puts the lawyers and the Pharisees hopelessly on the defensive.

14:6 {Could not answer again} (ouk ischusan antapokrithēnai). Did not have strength to answer back or in turn (anti-) as in Ro 9:20. They could not take up the argument and were helpless. They hated to admit that they cared more for an ox or ass or even a son than for this poor dropsical man.

14:7 {A parable for those which were bidden} (pros tous keklēmenous parabolēn). Perfect passive participle of kaleō, to call, to invite. This parable is for the guests who were there and who had been watching Jesus.
{When he marked} (epechōn). Present active participle of epechō with ton noun understood, holding the mind upon them, old verb and common.
{They chose out} (exelegonto). Imperfect middle, were picking out for themselves.
{The chief seats} (tas prōtoklisias). The first reclining places at the table. Jesus condemned the Pharisees later for this very thing (Mt 23:6; Mr 12:39; Lu 20:46). On a couch holding three the middle place was the chief one. At banquets today the name of the guests are usually placed at the plates. The place next to the host on the right was then, as now, the post of honour.

14:8 {Sit not down} (mē kataklithēis). First aorist (ingressive) passive subjunctive of kataklinō, to recline. Old verb, but peculiar to Luke in the N.T. (7:36; 9:14; 14:8; 24:30).
{Be bidden} (ēi keklēmenos). Periphrastic perfect passive subjunctive of kaleō after mē pote.

14:9 {And say} (kai erei). Changes to future indicative with mē pote as in 12:58.
{Shalt begin with shame} (arxēi meta aischunēs). The moment of embarrassment.
{To take the lowest place} (ton eschaton topon katechein). To hold down the lowest place, all the intermediate ones being taken.

14:10 {Sit down} (anapese). Second aorist active imperative of anapiptō, to fall up or back, to lie back or down. Late Greek word for anaklinō (cf. kataklinō in verse 8).
{He that hath bidden thee} (ho keklēkōs se). Perfect active participle as in verse 12 (tōi keklēkoti) with which compare ho kalesas in verse 9 (first aorist active participle).
{He may say} (erei). The future indicative with hina does occur in the "Koinē" (papyri) and so in the N.T. (Robertson, "Grammar", p. 984).
{Go up higher} (prosanabēthi). Second aorist active imperative second singular of prosanabainō, an old double compound verb, but here only in the N.T. Probably, "Come up higher," because the call comes from the host and because of pros.

14:11 {Shall be humbled} (tapeinōthēsetai). First future passive. One of the repeated sayings of Jesus (18:14; Mt 23:12).

14:12 {A dinner or a supper} (ariston ē deipnon). More exactly, a breakfast or a dinner with distinction between them as already shown. This is a parable for the host as one had just been given for the guests, though Luke does not term this a parable.
{Call not} (mē phōnei). Mē and the present imperative active, prohibiting the habit of inviting only friends. It is the "exclusive" invitation of such guests that Jesus condemns. There is a striking parallel to this in Plato's "Phaedrus" 233. {Recompense} (antapodoma). In the form of a return invitation. Like anti in "bid thee again" (antikalesōsin).

14:13 {When thou makest a feast} (hotan dochēn poiēis). Hotan and the present subjunctive in an indefinite temporal clause. Dochē means reception as in Lu 5:29, late word, only in these two passages in the N.T. Note absence of article with these adjectives in the Greek (poor people, maimed folks, lame people, blind people).

14:14 {To recompense thee} (antapodounai soi). Second aorist active infinitive of this old and common double compound verb, to give back in return. The reward will come at the resurrection if not before and thou shalt be happy.

14:15 {Blessed} (makarios). Happy, same word in the Beatitudes of Jesus (Mt 5:3ff.). This pious platitude whether due to ignorance or hypocrisy was called forth by Christ's words about the resurrection. It was a common figure among the rabbis, the use of a banquet for the bliss of heaven. This man may mean that this is a prerogative of the Pharisees. He assumed complacently that he will be among the number of the blest. Jesus himself uses this same figure of the spiritual banquet for heavenly bliss (Lu 22:29).
{Shall eat} (phagetai). Future middle from esthiō, defective verb, from stem of the aorist (ephagon) like edomai of the old Greek.

14:16 {Made} (epoiei). Imperfect active, was on the point of making (inchoative).
{Great supper} (deipnon). Or dinner, a formal feast. Jesus takes up the conventional remark of the guest and by this parable shows that such an attitude was no guarantee of godliness (Bruce). This parable of the marriage of the King's son (Lu 14:15-24) has many points of likeness to the parable of the wedding garment (Mt 22:1-14) and as many differences also. The occasions are very different, that in Matthew grows out of the attempt to arrest Jesus while this one is due to the pious comment of a guest at the feast and the wording is also quite different. Hence we conclude that they are distinct parables. {And he bade many} (kai ekalesen pollous). Aorist active, a distinct and definite act following the imperfect epoiei.

14:17 {His servant} (ton doulon autou). His bondservant. "Vocator" or Summoner (Es 5:8; 6:14). This second summons was the custom then as now with wealthy Arabs. Tristram ("Eastern Customs", p. 82) says: "To refuse the second summons would be an insult, which is equivalent among the Arab tribes to a declaration of war."

14:18 {With one consent} (apo mias). Some feminine substantive like gnōmēs or psuchēs has to be supplied. This precise idiom occurs nowhere else. It looked like a conspiracy for each one in his turn did the same thing.
{To make excuse} (paraiteisthai). This common Greek verb is used in various ways, to ask something from one (Mr 15:6), to deprecate or ask to avert (Heb 12:19), to refuse or decline (Ac 25:11), to shun or to avoid (2Ti 2:23), to beg pardon or to make excuses for not doing or to beg (Lu 14:18ff.). All these ideas are variations of aiteō, to ask in the middle voice with para in composition.
{The first} (ho prōtos). In order of time. There are three of the "many" ("all"), whose excuses are given, each more flimsy than the other.
{I must needs} (echō anagkēn). I have necessity. The land would still be there, a strange "necessity."
{Have me excused} (eche me parēitēmenon). An unusual idiom somewhat like the English perfect with the auxiliary "have" and the modern Greek idiom with echō, but certainly not here a Greek periphrasis for parēitēso. This perfect passive participle is predicate and agrees with me. See a like idiom in Mr 3:1; Lu 12:19 (Robertson, "Grammar", pp. 902f.). The Latin had a similar idiom, "habe me excusatum". Same language in verse 19.

14:19 {To prove them} (dokimasai auta). He could have tested them before buying. The oxen would not run away or be stolen.

14:20 {I cannot come} (ou dunamai elthein). Less polite than the others but a more plausible pretence if he wanted to make it so. The law excused a newly married man from war (De 24:5), "but not from social courtesy" (Ragg). The new wife would probably have been glad to go with him to the feast if asked. But see 1Co 7:33. There is here as often a sharp difference between the excuses offered and the reasons behind them.

14:21 {Being angry} (orgistheis). First aorist (ingressive) passive, becoming angry.
{Quickly} (tacheōs). The dinner is ready and no time is to be lost. The invitation goes still to those in the city.
{Streets and lanes} (tas plateias kai rhumas). Broadways and runways (broad streets and narrow lanes). {Maimed} (anapeirous). So Westcott and Hort for the old word anapērous, due to itacism (ei=ē in pronunciation). The word is compounded of ana and pēros, lame all the way up.

14:22 {And yet there is room} (kai eti topos estin). The Master had invited "many" (verse 16) who had all declined. The servant knew the Master wished the places to be filled.

14:23 {The highways and hedges} (tas hodous kai phragmous). The public roads outside the city of Judaism just as the streets and lanes were inside the city. The heathen are to be invited this time.
{Hedges} is fenced in places from phrassō, to fence in (Ro 3:19).
{Compel} (anagkason). First aorist active imperative of anagkazō, from anagkē (verse 18). By persuasion of course. There is no thought of compulsory salvation. "Not to use force, but to constrain them against the reluctance which such poor creatures would feel at accepting the invitation of a great lord" (Vincent). As examples of such "constraint" in this verb see Mt 14:22; Ac 26:11; Ga 6:12. {That my house may be filled} (hina gemisthēi mou ho oikos). First aorist passive subjunctive of gemizō, to fill full, old verb from gemō, to be full. Effective aorist. Subjunctive with hina in final clause. The Gentiles are to take the place that the Jews might have had (Ro 11:25). Bengel says: "Nec natura nec gratia patitur vacuum".

14:24 {My supper} (mou tou deipnou). Here it is still the Master of the feast who is summing up his reasons for his conduct. We do not have to say that Jesus shuts the door now in the face of the Jews who may turn to him.

14:25 {And he turned} (kai strapheis). Second aorist passive participle of strephō, common verb. It is a dramatic act on the part of Jesus, a deliberate effort to check the wild and unthinking enthusiasm of the crowds who followed just to be following. Note "many multitudes" (ochloi polloi) and the imperfect tense suneporeuonto, were going along with him.

14:26 {Hateth not} (ou misei). An old and very strong verb miseō, to hate, detest. The orientals use strong language where cooler spirits would speak of preference or indifference. But even so Jesus does not here mean that one must hate his father or mother of necessity or as such, for Mt 15:4 proves the opposite. It is only where the element of choice comes in (cf. Mt 6:24) as it sometimes does, when father or mother opposes Christ. Then one must not hesitate. The language here is more sharply put than in Mt 10:37. The ou here coalesces with the verb misei in this conditional clause of the first class determined as fulfilled. It is the language of exaggerated contrast, it is true, but it must not be watered down till the point is gone. In mentioning "and wife" Jesus has really made a comment on the excuse given in verse 20 (I married a wife and so I am not able to come).
{And his own life also} (eti te kai tēn psuchēn heautou). Note te kai, both--and. "The te (B L) binds all the particulars into one bundle of "renuncianda"" (Bruce). Note this same triple group of conjunctions (eti te kai) in Ac 21:28, "And moreover also," "even going as far as his own life." Martyrdom should be an ever-present possibility to the Christian, not to be courted, but not to be shunned. Love for Christ takes precedence "over even the elemental instinct of self-preservation" (Ragg).

14:27 {His own cross} (ton stauron heauto–). This familiar figure we have had already (Lu 9:23; Mr 8:34; Mt 10:38; 16:24). Each follower has a cross which he must bear as Jesus did his. Bastazō is used of cross bearing in the N.T. only here (figuratively) and Joh 19:17 literally of Jesus. Crucifixion was common enough in Palestine since the days of Antiochus Epiphanes and Alexander Jannaeus.

14:28 {Build a tower} (purgon oikodomēsai). A common metaphor, either a tower in the city wall like that by the Pool of Siloam (Lu 13:4) or a watchtower in a vineyard (Mt 21:33) or a tower-shaped building for refuge or ornament as here. This parable of the rash builder has the lesson of counting the cost. {Sit down} (kathisas). Attitude of deliberation.
{First} (prōton). First things first. So in verse 31.
{Count} (psēphizei). Common verb in late writers, but only here and Re 13:18 in the N.T. The verb is from psēphos, a stone, which was used in voting and so counting. Calculate is from the Latin "calculus", a pebble. To vote was to cast a pebble (tithēmi psēphon). Luke has Paul using "deposit a pebble" for casting his vote (Ac 26:10).
{The cost} (tēn dapanēn). Old and common word, but here only in the N.T. from daptō, to tear, consume, devour. Expense is something which eats up one's resources. {Whether he hath wherewith to complete it} (ei echei eis apartismon). If he has anything for completion of it. Apartismon is a rare and late word (in the papyri and only here in the N.T.). It is from apartizō, to finish off (ap- and artizō like our articulate), to make even or square. Cf. exērtismenos in 2Ti 3:17.

14:29 {Lest haply} (hina mēpote). Double final particles (positive and negative with addition of pote). Used here with aorist middle subjunctive in arxōntai (begin).
{When he hath laid ... and was not able} (thentos autou ... kai mē ischuontos) {to finish} (ektelesai). First aorist active infinitive. Note perfective use of ek, to finish out to the end. Two genitive absolutes, first, second aorist active participle thentos; second, present active participle ischuontos.
{To mock him} (autōi empaizein). An old verb, em-paizō, to play like a child (pais), at or with, to mock, scoff at, to trifle with like Latin "illudere".

14:30 {This man} (houtos ho anthrōpos). This fellow, contemptuous or sarcastic use of houtos.

14:31 {To encounter} (sunbalein). Second aorist active infinitive of sunballō, old and common verb, to throw or bring together, to dispute, to clash in war as here.
{Another king} (heterōi basilei), to grapple with another king in war or for war (eis polemon). Associative instrumental case.
{Take counsel} (bouleusetai). Future middle indicative of old and common verb bouleuō, from boulē, will, counsel. The middle means to take counsel with oneself, to deliberate, to ponder. {With ten thousand} (en deka chiliasin). Literally, in ten thousand. See this so-called instrumental use of en in Jude 1:14. Equipped in or with ten thousand. See Lu 1:17. Note meta eikosi chiliadōn just below (midst of twenty thousand). {To meet} (hupantēsai). Common verb (like apantaō) from antaō (anta, end, face to face, from which anti) with preposition hupo (or apo), to go to meet. Here it has a military meaning.

14:32 {Or else} (ei de mēge). Same idiom in 5:36. Luke is fond of this formula.
{An ambassage} (presbeian). Old and common word for the office of ambassador, composed of old men (presbeis) like Japanese Elder Statesmen who are supposed to possess wisdom. In the N.T. only here and Lu 19:14.
{Asketh conditions of peace} (erōtāi pros eirēnēn). The use of erōtaō in this sense of beg or petition is common in the papyri and "Koinē" generally. The original use of asking a question survives also. The text is uncertain concerning pros eirēnēn which means with erōtaō, to ask negotiations for peace. In B we have eis instead of pros like verse 28. Most MSS. have ta before pros or eis, but not in Aleph and B. It is possible that the ta was omitted because of preceding tai (homoeoteleuton), but the sense is the same. See Ro 14:19 ta tēs eirēnēs, the things of peace, which concern or look towards peace, the preliminaries of peace.

14:33 {Renounceth not} (ouk apotassetai). Old Greek word to set apart as in a military camp, then in the middle voice to separate oneself from, say good-bye to (Lu 9:61), to renounce, forsake, as here.
{All that he hath} (pasin tois heautou huparchousin). Dative case, says good-bye to all his property, "all his own belongings" (neuter plural participle used as substantive) as named in verse 26. This verse gives the principle in the two parables of the rash builder and of the rash king. The minor details do not matter. The spirit of self-sacrifice is the point.

14:35 {Dunghill} (koprian). Later word in the "Koinē" vernacular. Here only in the N.T., though in the LXX.
{Men cast it out} (exō ballousin auto). Impersonal plural. This saying about salt is another of Christ's repeated sayings (Mt 5:13; Mr 9:50). Another repeated saying is the one here about having ears to hear (Lu 8:8; 14:35, Mt 11:15; 13:43).