King James Version

What Does Luke 13:14 Mean?

Luke 13:14 in the King James Version says “And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unt... — study this verse from Luke chapter 13 with commentary, cross-references, and original Greek word analysis.

And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.

Luke 13:14 · KJV


Context

12

And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.

13

And he laid his hands on her: and immediately she was made straight, and glorified God.

14

And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.

15

The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?

16

And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?


Commentary

KJV Study Commentary
And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day. The synagogue ruler's response—"indignation" (ἀγανακτῶν, aganaktōn)—reveals misplaced priorities. The Greek verb means to be greatly displeased or aroused to anger. He witnessed a miraculous liberation of an eighteen-year sufferer yet felt outrage rather than joy. This exposes the danger of religious legalism: tradition can so blind people that they oppose God's mercy.

His statement—"There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day"—appeals to Exodus 20:9. But his application perverts God's intent. The Sabbath command prohibited servile labor to give rest to workers; it never forbade acts of mercy. His logic is absurd: he demands the suffering woman wait another day for liberation while he conducts synagogue business on the Sabbath. Compassion must be scheduled around religious rules?

Notice he addresses "the people," not Jesus directly—a passive-aggressive tactic avoiding direct confrontation while undermining Christ's authority. He tries to turn the crowd against Jesus by framing the healing as Sabbath violation. This reveals cowardice alongside legalism. His concern is protecting religious tradition, not truth or compassion.

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Historical & Cultural Context

Pharisaic Sabbath regulations extended biblical law into elaborate restrictions. The Mishnah (compiled around 200 AD but reflecting earlier oral tradition) lists 39 prohibited categories of work, including healing except when life was endangered. Jesus' Sabbath healings of chronic conditions (not life-threatening emergencies) deliberately challenged these human additions to divine law. The synagogue ruler represents religious authorities who valued their interpretive traditions above Scripture's intent and above human welfare.

Reflection Questions

  1. How does the ruler's indignation at healing illustrate how religious tradition can oppose God's mercy?
  2. In what ways do contemporary Christians sometimes prioritize religious rules over compassion for suffering people?
  3. What does the ruler's indirect confrontation (addressing the crowd rather than Jesus) reveal about religiously motivated opposition to truth?

Original Language Analysis

Greek · 32 words
ἀποκριθεὶς1 of 32

answered

G611

to conclude for oneself, i.e., (by implication) to respond; by hebraism (compare h6030) to begin to speak (where an address is expected)

δὲ2 of 32

And

G1161

but, and, etc

3 of 32
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

ἀρχισυνάγωγος4 of 32

the ruler of the synagogue

G752

director of the synagogue services

ἀγανακτῶν5 of 32

with indignation

G23

to be greatly afflicted, i.e., (figuratively) indignant

ὅτι6 of 32

because

G3754

demonstrative, that (sometimes redundant); causative, because

τῷ7 of 32
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

σαββάτου8 of 32

on the sabbath

G4521

the sabbath (i.e., shabbath), or day of weekly repose from secular avocations (also the observance or institution itself); by extension, a se'nnight,

θεραπεύεσθε9 of 32

be healed

G2323

to wait upon menially, i.e., (figuratively) to adore (god), or (specially) to relieve (of disease)

10 of 32
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

Ἰησοῦς11 of 32

that Jesus

G2424

jesus (i.e., jehoshua), the name of our lord and two (three) other israelites

ἔλεγεν12 of 32

day and said

G3004

properly, to "lay" forth, i.e., (figuratively) relate (in words (usually of systematic or set discourse; whereas g2036 and g5346 generally refer to an

τῷ13 of 32
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

ὄχλῳ14 of 32

unto the people

G3793

a throng (as borne along); by implication, the rabble; by extension, a class of people; figuratively, a riot

Ἓξ15 of 32

six

G1803

six

ἡμέρᾳ16 of 32

day

G2250

day, i.e., (literally) the time space between dawn and dark, or the whole 24 hours (but several days were usually reckoned by the jews as inclusive of

εἰσὶν17 of 32

There are

G1526

they are

ἐν18 of 32

in

G1722

"in," at, (up-)on, by, etc

αἷς19 of 32

which

G3739

the relatively (sometimes demonstrative) pronoun, who, which, what, that

δεῖ20 of 32

men ought

G1163

also deon deh-on'; neuter active participle of the same; both used impersonally; it is (was, etc.) necessary (as binding)

ἐργάζεσθαι·21 of 32

to work

G2038

to toil (as a task, occupation, etc.), (by implication) effect, be engaged in or with, etc

ἐν22 of 32

in

G1722

"in," at, (up-)on, by, etc

ταύταις23 of 32
G3778

the he (she or it), i.e., this or that (often with article repeated)

οὖν24 of 32

therefore

G3767

(adverbially) certainly, or (conjunctionally) accordingly

ἐρχόμενοι25 of 32

and

G2064

to come or go (in a great variety of applications, literally and figuratively)

θεραπεύεσθε26 of 32

be healed

G2323

to wait upon menially, i.e., (figuratively) to adore (god), or (specially) to relieve (of disease)

καὶ27 of 32

and

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

μὴ28 of 32

not

G3361

(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether

τῇ29 of 32
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

ἡμέρᾳ30 of 32

day

G2250

day, i.e., (literally) the time space between dawn and dark, or the whole 24 hours (but several days were usually reckoned by the jews as inclusive of

τοῦ31 of 32
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

σαββάτου32 of 32

on the sabbath

G4521

the sabbath (i.e., shabbath), or day of weekly repose from secular avocations (also the observance or institution itself); by extension, a se'nnight,


Study Guide

Historical Context

This verse is found in the book of Luke. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Luke 13:14 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Luke 13:14 from Treasury of Scripture Knowledge

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