Luke 13:14
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.
Original Language Analysis
ἀποκριθεὶς
answered
G611
ἀποκριθεὶς
answered
Strong's:
G611
Word #:
1 of 32
to conclude for oneself, i.e., (by implication) to respond; by hebraism (compare h6030) to begin to speak (where an address is expected)
ὁ
G3588
ὁ
Strong's:
G3588
Word #:
3 of 32
the (sometimes to be supplied, at others omitted, in english idiom)
ἀρχισυνάγωγος
the ruler of the synagogue
G752
ἀρχισυνάγωγος
the ruler of the synagogue
Strong's:
G752
Word #:
4 of 32
director of the synagogue services
ἀγανακτῶν
with indignation
G23
ἀγανακτῶν
with indignation
Strong's:
G23
Word #:
5 of 32
to be greatly afflicted, i.e., (figuratively) indignant
ὅτι
because
G3754
ὅτι
because
Strong's:
G3754
Word #:
6 of 32
demonstrative, that (sometimes redundant); causative, because
τῷ
G3588
τῷ
Strong's:
G3588
Word #:
7 of 32
the (sometimes to be supplied, at others omitted, in english idiom)
σαββάτου
on the sabbath
G4521
σαββάτου
on the sabbath
Strong's:
G4521
Word #:
8 of 32
the sabbath (i.e., shabbath), or day of weekly repose from secular avocations (also the observance or institution itself); by extension, a se'nnight,
θεραπεύεσθε
be healed
G2323
θεραπεύεσθε
be healed
Strong's:
G2323
Word #:
9 of 32
to wait upon menially, i.e., (figuratively) to adore (god), or (specially) to relieve (of disease)
ὁ
G3588
ὁ
Strong's:
G3588
Word #:
10 of 32
the (sometimes to be supplied, at others omitted, in english idiom)
Ἰησοῦς
that Jesus
G2424
Ἰησοῦς
that Jesus
Strong's:
G2424
Word #:
11 of 32
jesus (i.e., jehoshua), the name of our lord and two (three) other israelites
ἔλεγεν
day and said
G3004
ἔλεγεν
day and said
Strong's:
G3004
Word #:
12 of 32
properly, to "lay" forth, i.e., (figuratively) relate (in words (usually of systematic or set discourse; whereas g2036 and g5346 generally refer to an
τῷ
G3588
τῷ
Strong's:
G3588
Word #:
13 of 32
the (sometimes to be supplied, at others omitted, in english idiom)
ὄχλῳ
unto the people
G3793
ὄχλῳ
unto the people
Strong's:
G3793
Word #:
14 of 32
a throng (as borne along); by implication, the rabble; by extension, a class of people; figuratively, a riot
ἡμέρᾳ
day
G2250
ἡμέρᾳ
day
Strong's:
G2250
Word #:
16 of 32
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
αἷς
which
G3739
αἷς
which
Strong's:
G3739
Word #:
19 of 32
the relatively (sometimes demonstrative) pronoun, who, which, what, that
δεῖ
men ought
G1163
δεῖ
men ought
Strong's:
G1163
Word #:
20 of 32
also deon deh-on'; neuter active participle of the same; both used impersonally; it is (was, etc.) necessary (as binding)
ἐργάζεσθαι·
to work
G2038
ἐργάζεσθαι·
to work
Strong's:
G2038
Word #:
21 of 32
to toil (as a task, occupation, etc.), (by implication) effect, be engaged in or with, etc
ταύταις
G3778
ταύταις
Strong's:
G3778
Word #:
23 of 32
the he (she or it), i.e., this or that (often with article repeated)
οὖν
therefore
G3767
οὖν
therefore
Strong's:
G3767
Word #:
24 of 32
(adverbially) certainly, or (conjunctionally) accordingly
ἐρχόμενοι
and
G2064
ἐρχόμενοι
and
Strong's:
G2064
Word #:
25 of 32
to come or go (in a great variety of applications, literally and figuratively)
θεραπεύεσθε
be healed
G2323
θεραπεύεσθε
be healed
Strong's:
G2323
Word #:
26 of 32
to wait upon menially, i.e., (figuratively) to adore (god), or (specially) to relieve (of disease)
καὶ
and
G2532
καὶ
and
Strong's:
G2532
Word #:
27 of 32
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
μὴ
not
G3361
μὴ
not
Strong's:
G3361
Word #:
28 of 32
(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether
τῇ
G3588
τῇ
Strong's:
G3588
Word #:
29 of 32
the (sometimes to be supplied, at others omitted, in english idiom)
ἡμέρᾳ
day
G2250
ἡμέρᾳ
day
Strong's:
G2250
Word #:
30 of 32
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
Cross References
Exodus 20:9Six days shalt thou labour, and do all thy work:Matthew 12:2But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.Luke 6:7And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.Mark 5:22And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,Luke 8:41And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house:
Historical 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.
Questions for Reflection
- How does the ruler's indignation at healing illustrate how religious tradition can oppose God's mercy?
- In what ways do contemporary Christians sometimes prioritize religious rules over compassion for suffering people?
- What does the ruler's indirect confrontation (addressing the crowd rather than Jesus) reveal about religiously motivated opposition to truth?
Related Resources
Explore related topics, people, and study resources to deepen your understanding of this passage.
Analysis & 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.