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路加福音 12
Chinese Contemporary Bible (Simplified)

警戒门徒

12 这时，成千上万的人聚集在一起，甚至互相践踏。耶稣先对门徒说：“你们要提防法利赛人的酵，就是他们的伪善。 2 掩盖的事终会暴露出来，隐藏的秘密终会被人知道。 3 你们在暗处说的，将在明处被人听见；你们在密室里的私语，将在屋顶上被人宣扬。

4 “朋友们，我告诉你们，不要惧怕那些杀害人的身体后再也无计可施的人。 5 我告诉你们应该惧怕谁，要惧怕上帝——祂有权终结人的生命，并把人丢在地狱里。是的，我告诉你们，要惧怕祂！

6 “五只麻雀不是只卖两个铜钱吗？但上帝连一只麻雀也不会遗忘。 7 其实就连你们的头发都被数过了。不要害怕，你们比许多麻雀要贵重！

8 “我告诉你们，凡在人面前承认我的，人子在上帝的天使面前也必承认他。 9 凡在人面前否认我的，人子在上帝的天使面前也要否认他。 10 说话得罪人子的，还可以得到赦免，但亵渎圣灵的，必得不到赦免！ 11 当人押你们到会堂，或到官员和当权者面前时，不要顾虑如何辩解，或说什么话， 12 因为到时候圣灵必指示你们当说的话。”

无知富翁的比喻

13 这时，人群中有人对耶稣说：“老师，请你劝劝我的兄长跟我分家产吧。”

14 耶稣答道：“朋友，谁派我做你们的审判官或仲裁，为你们分家产呢？” 15 接着，祂对众人说：“你们要小心防范一切的贪心，因为人的生命并不在于家道富足。”

16 耶稣又讲了一个比喻，说：“有一个富翁，他的田里大丰收， 17 于是心里盘算，‘我储藏农产的地方不够了，怎么办呢？’ 18 于是他说，‘不如把原有的仓库拆掉，建几座更大的，好储藏我所有的粮食和财物！ 19 那时，我就可以对自己说，“你积存这么多财产，一生享用不尽，现在大可高枕无忧、尽情地吃喝玩乐吧！”’ 20 但上帝对他说，‘无知的人啊，今晚就要取走你的命！你所预备的一切留给谁享用呢？’”

21 耶稣说：“这就是那些只顾为自己积财、在上帝面前却不富足之人的写照。”

不要为衣食忧虑

22 耶稣继续对门徒说：“所以，我告诉你们，不要为生活忧虑，如吃什么，也不要为身体忧虑，如穿什么。 23 因为生命比饮食重要，身体比穿着重要。 24 你们看，乌鸦不种也不收，没仓也没库，上帝尚且养活它们，你们比飞鸟不知要贵重多少！

25 “你们谁能用忧虑使自己多活片刻呢？ 26 既然你们连这样的小事都无能为力，又何必为其余的事忧虑呢？ 27 看看百合花如何生长吧，它们既不劳苦，也不纺织，但我告诉你们，就连所罗门王最显赫时的穿戴还不如一朵百合花！

28 “野地的草今天还在，明天就要被丢在炉中，上帝还这样装扮它们，何况你们呢？你们的信心太小了！ 29 你们不要为吃什么喝什么忧虑， 30 因为这些都是外族人的追求，你们的天父知道你们需要这些。 31 你们要寻求祂的国，祂必供给你们的需要。

32 “你们这一小群人啊，不要怕！因为你们的天父乐意把祂的国赐给你们。 33 要变卖你们的家产去周济穷人，要为自己预备永不破损的钱袋，在天上积攒取之不尽的财宝，那里没有贼偷，也没有虫蛀。 34 因为你们的财宝在哪里，你们的心也在哪里。

警醒预备

35 “你们要束上腰带，准备服侍，要点亮灯， 36 像奴仆们等候主人从婚宴回来。主人回来一叩门，奴仆就可以立即给他开门。 37 主人回来，看见奴仆警醒等候，奴仆就有福了！我实在告诉你们，主人必束上腰带请他们坐席，并亲自服侍他们。 38 无论主人在深夜或黎明回家，若发现奴仆警醒等候，奴仆就有福了。

39 “你们都知道，一家的主人若预先知道贼什么时候来，一定不会让贼入屋偷窃。 40 同样，你们也要做好准备，因为在你们意想不到的时候，人子就来了。”

忠仆和恶仆

41 彼得问：“主啊！你这比喻是讲给我们听的，还是讲给众人听的呢？”

42 主说：“谁是那个受主人委托管理家中大小仆役、按时分粮食给他们、又忠心又精明的管家呢？ 43 主人回家时，看见他尽忠职守，他就有福了。 44 我实在告诉你们，主人一定会把所有产业都交给他管理。 45 但如果他以为主人不会那么快回来，就殴打仆婢、吃喝醉酒， 46 主人会在他想不到的日子、不知道的时辰回来，严厉地惩罚[a]他，使他和不忠不信的人同受严刑。 47 明知主人的意思却不准备，也不遵行主人吩咐的仆人，必受更重的责打。 48 但因不知道而做了该受惩罚之事的仆人，必少受责打。多给谁，就向谁多取；多托付谁，就向谁多要。

家庭分裂

49 “我来是要把火丢在地上，我多么希望这火已经燃烧起来。 50 我有要受的‘洗礼’，我何等迫切地想完成这‘洗礼’啊！ 51 你们以为我来是要使天下太平吗？不，我告诉你们，我来是要使地上起纷争。 52 从今以后，一家五口会彼此相争，三个人反对两个人，或是两个人反对三个人， 53 父子相争，母女对立，婆媳反目。”

明辨是非

54 然后，祂又对众人说：“你们看见云从西方升起，就说，‘快下雨了！’果然如此。 55 南风一起，你们就说，‘天必燥热’，你们也说对了。 56 你们这些伪善的人！既然知道观察天色、预测天气，为什么不知道观察这个世代呢？ 57 你们为什么不自己明辨是非呢？ 58 如果你和控告你的人要去对薄公堂，要尽量在路上跟对方和解，以免被拉到审判官面前，审判官派差役把你关进监牢。 59 我告诉你，除非你付清所欠的每一分钱，否则休想出监牢。”

Footnotes

  1. 12:46 “严厉地惩罚”或作“腰斩”。
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路 加 福 音 12
Chinese New Testament: Easy-to-Read Version

不要像法利赛人一样

12 这时，成千上万的人聚集在那里，人多得直互相踩脚。耶稣首先对他的门徒们说∶“你们要当心法利赛人的酵母，我的意思是：要当心他们的虚伪。 2 所有隐藏的事情都会暴露；所有的秘密都会被人知道。 3 因此，你们在私下说的话，会被公开；你们在密室里的耳语，会在房顶上被公之于众。”

只畏惧上帝

4 “但是，我告诉你们，我的朋友，不要害怕那些杀害了你们的肉体后便无计可施的人； 5 我告诉你们该怕谁，要害怕上帝，他不但能杀了你们，他还有权力把你们投入地狱。是的，上帝才是你们该害怕的那位。

6 “五只麻雀不是只值两分钱吗？可是，上帝不会忘记任何一只的。 7 上帝甚至知道你们有多少根头发，所以，不要害怕，你们要比许多麻雀贵重的多。

不要为信仰而羞耻

8 “我告诉你们，谁在众人面前承认我，人子一定也会在上帝的天使面前承认他； 9 谁在众人面前否认我，他也会在上帝的天使面前遭到否认。

10 诽谤人子的人会受到宽恕，而亵渎圣灵的人，却绝对得不到饶恕。

11 当他们把你们带到会堂、或者带到统治者和掌权人面前时，不必担心如何为自己辩解，或者该说什么， 12 因为，那一时刻，圣灵会指示你们该说的话。”

耶稣警诫自私

13 此刻，人群中有人对耶稣说∶“老师，请吩咐我的兄弟和我一起分我父亲的遗产吧！” 14 但是，耶稣对他说∶“你这个人呀，谁任命我做你们的裁判人或公断人的呢？” 15 耶稣对他们说∶“你们一定要当心，要免去一切贪婪，因为，即使一个人拥有的比他所需要的还多，他也不会从他的财产中获得生命的。”

16 耶稣接着又讲了这样一个故事∶“从前，有个财主，地里的庄稼收成非常好， 17 于是他便寻思道∶‘我没有足够的地方去储存我的粮食，我该怎么办呢？’ 18 然后他说∶‘这是我将要做的：拆掉我原来的粮仓，再盖一些更大的，那样我将把我所有的粮食和好东西都储存在那里， 19 并且我将对自己说：‘我存的钱粮足够很多年的，所以，就只管安安逸逸地过日子，尽情地吃喝玩乐吧！’ 20 但是，上帝对他说∶‘傻瓜，今晚你的生命将被夺走，那么，你准备的东西又归谁呢？’

21 “这是为自己积累钱财的人会遇到的事，在上帝的眼里，他并不富有。”

把上帝王国放在首位

22 耶稣又对门徒们说∶“因此，我告诉你们，不要为维持生活的事操心，不要为吃什么或穿什么操心， 23 因为，生命比食物更重要，身体比你们穿的衣服更重要。 24 看看那些鸟吧，它们既不播种也不收获，既没有贮藏室也没有粮仓，可是，上帝仍旧饲养着它们，而你们要比这些鸟贵重多了！ 25 你们中间，又有谁会因为操心让他的寿命延长一小时呢？ 26 如果你们连这一点小事都做不到，那为什么你们还要为其余的事担心呢？ 27 想想野花是怎么生长的吧！它们既不为自己劳作，也不为自己纺衣。我告诉你们，尽管所罗门是荣华显赫的君王，可是，他的衣着却依旧比不上这些野花中的任何一朵美丽。 28 虽然这些花草今朝生机昂然，明天将被投进火炉烧掉，但上帝还如此精心地装饰着它们，那么，上帝会更加装扮你们的。你们这些缺乏信仰的人！

29 你们不要总想着吃什么，喝什么，不要为这些事担心， 30 这是那些不知道上帝的人总惦记的事，但是，你们的父亲知道你们需要这一切。 31 你们考虑的事情应该是上帝的王国，他就会另外赐给你们其它所需要的一切。

不要相信金钱

32 “你们这小小的人群，不要害怕。因为，上帝乐意把他的王国赐给你们的。 33 所以，你们要卖掉自己的家产，把钱分给穷人，为自己提供永不会破旧的钱袋，即在天堂里用之不竭的宝藏，在那里盗贼偷不到，虫也蛀不着。 34 你们的财宝在哪里，你们的心也会在那里。

时刻准备着

35 “你们要随时准备好！你们要系好腰带，把灯点上， 36 就像仆人正等待着主人从婚宴上返回一样，以便当他回来一敲门，能够立刻为他把门打开。 37 当主人发现仆人警醒着，并为他的到来准备好了一切，那么，这些人就有福了。实话告诉你们吧，主人甚至会穿上工作服，让仆人们坐在饭桌边，他来伺候他的仆人们。 38 无论是主人在半夜回来，还是更晚些时候回来，只要他回来时发现仆人们仍然等着他，他们就有福了。 39 但是，一定要记住：如果房主知道盗贼什么时候来，他就不会让他破门而入。 40 你们也必须准备好，因为人子将在你们意料不到的时候来临。”

谁是可以信赖的仆人？

41 这时，彼得说道∶“主人啊，你是在对我们讲这个故事，还是对所有的人呢？”

42 主又说道∶“那么，谁是这个既忠实、又明智的管家呢？主人派他管理他所有的仆人，按时把口粮分配给他们。 43 主人回来时，看见那个仆人忠于职守，那么这个仆人就要有福了。 44 我实话告诉你们，主人会让这个奴仆掌管他所有的财产。 45 但是，假设有一个恶奴，他自言自语道∶‘我的主人很久以后才回来。’然后开始动手打其他的男仆和女仆，而且大吃大喝，喝得醉熏熏的。 46 主人将在那个仆人意料不到的一天，在他不知道的时刻回来，主人将会严厉地惩罚这个仆人，把他打发去和那些不忠诚的人在一起。

47 其实，这个仆人是知道主人的心愿的，可他还是不做好准备，或者说，他不做主人要他做的事情，所以，他将挨一顿痛打。 48 但是如果他不知道主人的心思，可做出了该打的事情来，那么，他将挨一顿轻打。得到多的人，对他的期待也多；受委托多的人，人们对他的要求也多。

跟随耶稣会给你们带来烦恼

49 我到地球上，是来点燃烽火的，我多么希望现在这火已经被点燃了！ 50 我必须受到另外一种洗礼，我是如此地忧虑，直到这洗礼完成。 51 你们以为我来是在人间建立和平的吗？不是，我告诉你们，我是来分裂的。 52 因为，从现在起，五口人之家将要分裂，三个反对两人，两个反对三个。

53 父子将会分争，彼此做对；
母女将会分争，彼此做对；
婆媳将会分争，彼此做对。”

理解时代

54 耶稣又对人群说∶“你们看到西边有云彩出现时，你们立即会说∶‘天要下雨了，’果然如此。 55 刮南风时，你们会说∶“天气将很热”，事实上也确实如此。 56 虚伪的人啊！你们知道怎样去理解大地和天空的种种现象，可是你们为什么就不知道如何去理解现世呢？

解决你们的问题

57 “你们为什么不自己去判断什么是正确的呢？ 58 你和你的对头去见法官时，在路上时要尽力与他和解了，否则，他会把你拉到法官面前，法官会把你交给法警，然后法警又会把你投进监狱。 59 我告诉你，除非你偿还了最后一分钱，你别想从监狱里出来。”

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路加福音 12
Chinese New Version (Simplified)

提防法利赛人的酵(A)

12 那时有成千上万的人聚在一起，甚至彼此践踏。耶稣就先对门徒说：“你们要提防法利赛人的酵，就是虚伪。 2 没有甚么掩盖的事不被揭露，也没有甚么隐藏的事不被人知道。 3 所以，你们在暗处所说的，必在明处被人听见；在内室附耳所谈的，必在房顶上宣扬出来。

应该怕谁(B)

4 “我的朋友，我告诉你们，那杀身体以后不能再作甚么的，不要怕他们。 5 我要指示你们当怕的是谁：当怕那杀身体以后，有权把人投入地狱里的；我告诉你们，应当怕他。 6 五只麻雀，不是卖两个大钱吗？但在　神面前，一只也不被忘记。 7 甚至你们的头发都一一数过了。不要怕，你们比许多麻雀贵重得多呢。

要在人面前承认主(C)

8 “我告诉你们，凡在人面前承认我的，人子在　神的使者面前也承认他； 9 在人面前不认我的，我在　神的使者面前也不认他。 10 凡说话得罪人子的，还可以赦免；但亵渎圣灵的，必不得赦免。 11 人把你们拉到会堂、官长和当权者的面前，你们不要思虑怎样申辩或说甚么话。 12 到了时候，圣灵必把当说的话教导你们。”

无知富翁的比喻

13 群众中有一个人对耶稣说：“老师，请吩咐我的兄弟和我分家业。” 14 耶稣说：“你这个人，谁立我作你们的审判官和分家业的人呢？” 15 于是他对众人说：“你们要谨慎，远离一切贪心，因为人的生命并不在于家道丰富。” 16 就对他们讲了一个比喻，说：“有一个富翁的田地丰收。 17 他自己心里说：‘怎么办呢？因为我没有足够的地方收藏出产了！’ 18 又说：‘我要这样办：我要拆掉这些仓房，建造更大的，好在那里收藏我的一切粮食和货物。 19 然后，我要对我的灵魂说：灵魂啊，你拥有许多好东西，足够多年享用，只管安安逸逸地吃喝快乐吧！’ 20 　神却对他说：‘无知的人哪，今天晚上，你的灵魂必被取去，你所预备的要归给谁呢？’ 21 凡为自己积财，在　神面前却不富足的，也是这样。”

不要忧虑，积财于天(D)

22 耶稣又对门徒说：“所以我告诉你们，不要为生命忧虑吃甚么，也不要为身体忧虑穿甚么。 23 因为生命比饮食重要，身体比衣服重要。 24 你们想想乌鸦：牠们不种也不收，无仓又无库，　神尚且养活牠们；你们比飞鸟贵重得多了。 25 你们中间谁能用忧虑使自己的寿命延长一刻呢？ 26 既然连这极小的事都不能作，为甚么还忧虑其他的事呢？ 27 你们想想百合花，怎样不劳苦，也不纺织。但我告诉你们，就是所罗门最荣华的时候所穿的，也比不上这花中的一朵呢。 28 小信的人哪，田野的草，今天还在，明天就投进炉里，　神尚且这样给它装饰，何况你们呢？ 29 你们不要求吃甚么，喝甚么，也不要忧虑， 30 因为这一切都是世上不信的人所寻求的。你们的父原知道你们需要这一切。 31 你们只管求他的国，这些东西都必加给你们。 32 你们这小群，不要怕，因为你们的父乐意把国赐给你们。 33 当变卖你们所有的施舍给人，为自己制造不朽坏的钱囊，积蓄用不尽的财宝在天上，就是贼不能近、虫不能蛀的地方。 34 因为你们的财宝在哪里，你们的心也在哪里。

忠心的仆人有福了(E)

35 “你们的腰当束起来，灯也该点着， 36 像等候自己的主人从婚筵回来一样，好叫你们在主人回来敲门时，立刻给他开门。 37 主人来到了，看见仆人警醒，这些仆人就有福了。我实在告诉你们，主人必亲自束腰，招待他们吃饭，进前来侍候他们。 38 主人也许半夜之前，或天亮之前回来，看见他们这样，这些仆人就有福了。 39 你们都知道，家主若晓得窃贼甚么时候来，就不会让他摸进屋里。 40 你们也要准备妥当，因为在想不到的时候，人子就来了。”

41 彼得说：“主啊，你说这比喻，是为我们还是为众人呢？” 42 主说：“谁是那忠心精明的管家，被主人指派管理家里的仆人，按时分粮呢？ 43 主人来到的时候，看见他这样作，那仆人就有福了。 44 我实在告诉你们，主人要指派他管理主人的一切财产。 45 如果那仆人心里说：‘我的主人不会那么快回来’，就动手打其他的仆人使女，并且吃喝醉酒； 46 在他想不到的日子、不知道的时间，那仆人的主人要来，严厉地处罚他，使他和不信的人同在一起。 47 那仆人知道主人的意思，却不预备，也不照他的意思行，必多受责打； 48 但那不知道的，虽然作了该受责打的事，也必少受责打。多给谁就向谁多取，多托谁就向谁多要。

将引起纷争(F)

49 “我来要把火投在地上，如果烧了起来，那是我所愿意的。 50 我有应当受的洗，我是多么迫切地期待这事完成。 51 你们以为我来是要地上有和平吗？不是的，我告诉你们，是要有纷争。 52 从今以后，一家五口将起纷争，三个反对两个，两个反对三个。 53 他们将起纷争：

父亲反对儿子，

儿子反对父亲，

母亲反对女儿，

女儿反对母亲，

婆婆反对媳妇，

媳妇反对婆婆。”

当晓得分辨和判断(G)

54 耶稣又对众人说：“你们一看见西边有云彩升起来，就说：‘要下大雨’，果然这样； 55 起了南风，就说：‘天要热了’，也果然这样。 56 伪君子啊！你们知道分辨天地的气象，怎么不知道分辨这个时代呢？

57 “你们为甚么自己不能判断甚么是对的呢？ 58 你和你的对头去见官长，还在路上的时候，应当尽力向他求和，免得他把你拉到法官面前，法官把你交给差役，差役把你关在监里。 59 我告诉你，除非你还清最后的一个小钱，否则决不能从那里出来。”

Close NET

Luke 12
New English Translation

Fear God, Not People

12 Meanwhile,[a] when many thousands of the crowd had gathered so that they were trampling on one another, Jesus[b] began to speak first to his disciples, “Be on your guard against[c] the yeast of the Pharisees,[d] which is hypocrisy.[e] 2 Nothing is hidden[f] that will not be revealed,[g] and nothing is secret that will not be made known. 3 So then[h] whatever you have said in the dark will be heard in the light, and what you have whispered[i] in private rooms[j] will be proclaimed from the housetops.[k]

4 “I[l] tell you, my friends, do not be afraid of those who kill the body,[m] and after that have nothing more they can do. 5 But I will warn[n] you whom you should fear: Fear the one who, after the killing,[o] has authority to throw you[p] into hell.[q] Yes, I tell you, fear him! 6 Aren’t five sparrows sold for two pennies?[r] Yet not one of them is forgotten before God.[s] 7 In fact, even the hairs on your head are all numbered. Do not be afraid;[t] you are more valuable than many sparrows.

8 “I[u] tell you, whoever acknowledges[v] me before men,[w] the Son of Man will also acknowledge[x] before God’s angels. 9 But the one who denies me before men will be denied before God’s angels. 10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit[y] will not be forgiven.[z] 11 But when they bring you before the synagogues,[aa] the[ab] rulers, and the authorities, do not worry about how you should make your defense[ac] or what you should say, 12 for the Holy Spirit will teach you at that moment[ad] what you must say.”[ae]

The Parable of the Rich Landowner

13 Then[af] someone from the crowd said to him, “Teacher, tell[ag] my brother to divide the inheritance with me.” 14 But Jesus[ah] said to him, “Man,[ai] who made me a judge or arbitrator between you two?”[aj] 15 Then[ak] he said to them, “Watch out and guard yourself from[al] all types of greed,[am] because one’s life does not consist in the abundance of his possessions.” 16 He then[an] told them a parable:[ao] “The land of a certain rich man produced[ap] an abundant crop, 17 so[aq] he thought to himself,[ar] ‘What should I do, for I have nowhere to store my crops?’[as] 18 Then[at] he said, ‘I[au] will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. 19 And I will say to myself,[av] “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’ 20 But God said to him, ‘You fool! This very night your life[aw] will be demanded back from[ax] you, but who will get what you have prepared for yourself?’[ay] 21 So it is with the one who stores up riches for himself,[az] but is not rich toward God.”

Exhortation Not to Worry

22 Then[ba] Jesus[bb] said to his[bc] disciples, “Therefore I tell you, do not worry[bd] about your[be] life, what you will eat, or about your[bf] body, what you will wear. 23 For there is more to life than food, and more to the body than clothing. 24 Consider the ravens:[bg] They do not sow or reap, they have no storeroom or barn, yet God feeds[bh] them. How much more valuable are you than the birds! 25 And which of you by worrying[bi] can add an hour to his life?[bj] 26 So if[bk] you cannot do such a very little thing as this, why do you worry about[bl] the rest? 27 Consider how the flowers[bm] grow; they do not work[bn] or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these! 28 And if[bo] this is how God clothes the wild grass,[bp] which is here[bq] today and tomorrow is tossed into the fire to heat the oven,[br] how much more[bs] will he clothe you, you people of little faith! 29 So[bt] do not be overly concerned about[bu] what you will eat and what you will drink, and do not worry about such things.[bv] 30 For all the nations of the world pursue[bw] these things, and your Father knows that you need them. 31 Instead, pursue[bx] his[by] kingdom,[bz] and these things will be given to you as well.

32 “Do not be afraid, little flock, for your Father is well pleased[ca] to give you the kingdom. 33 Sell your possessions[cb] and give to the poor.[cc] Provide yourselves purses that do not wear out—a treasure in heaven[cd] that never decreases,[ce] where no thief approaches and no moth[cf] destroys. 34 For where your treasure[cg] is, there your heart will be also.

Call to Faithful Stewardship

35 “Get dressed for service[ch] and keep your lamps burning;[ci] 36 be like people[cj] waiting for their master to come back from the wedding celebration,[ck] so that when he comes and knocks they can immediately open the door for him. 37 Blessed are those slaves[cl] whom their master finds alert[cm] when he returns! I tell you the truth,[cn] he will dress himself to serve,[co] have them take their place at the table,[cp] and will come[cq] and wait on them![cr] 38 Even if he comes in the second or third watch of the night[cs] and finds them alert,[ct] blessed are those slaves![cu] 39 But understand this: If the owner of the house had known at what hour the thief[cv] was coming, he would not have let[cw] his house be broken into. 40 You also must be ready, because the Son of Man will come at an hour when you do not expect him.”[cx]

41 Then[cy] Peter said, “Lord, are you telling this parable for us or for everyone?”[cz] 42 The Lord replied,[da] “Who then is the faithful and wise manager,[db] whom the master puts in charge of his household servants,[dc] to give them their allowance of food at the proper time? 43 Blessed is that slave[dd] whom his master finds at work[de] when he returns. 44 I tell you the truth,[df] the master[dg] will put him in charge of all his possessions. 45 But if[dh] that[di] slave should say to himself,[dj] ‘My master is delayed[dk] in returning,’ and he begins to beat[dl] the other[dm] slaves, both men and women,[dn] and to eat, drink, and get drunk, 46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two,[do] and assign him a place with the unfaithful.[dp] 47 That[dq] servant who knew his master’s will but did not get ready or do what his master asked[dr] will receive a severe beating. 48 But the one who did not know his master’s will[ds] and did things worthy of punishment[dt] will receive a light beating.[du] From everyone who has been given much, much will be required,[dv] and from the one who has been entrusted with much,[dw] even more will be asked.[dx]

Not Peace, but Division

49 “I have come[dy] to bring[dz] fire on the earth—and how I wish it were already kindled! 50 I have a baptism[ea] to undergo,[eb] and how distressed I am until it is finished! 51 Do you think I have come to bring peace on earth? No, I tell you, but rather division![ec] 52 For from now on[ed] there will be five in one household divided, three against two and two against three. 53 They will be divided,[ee] father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”

Reading the Signs

54 Jesus[ef] also said to the crowds, “When you see a cloud rising in the west,[eg] you say at once, ‘A rainstorm[eh] is coming,’ and it does. 55 And when you see the south wind[ei] blowing, you say, ‘There will be scorching heat,’ and there is. 56 You hypocrites![ej] You know how to interpret the appearance of the earth and the sky, but how can you not know how[ek] to interpret the present time?

Clear the Debts

57 “And[el] why don’t you judge for yourselves what is right? 58 As you are going with your accuser before the magistrate,[em] make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer,[en] and the officer throw you into prison. 59 I tell you, you will never get out of there until you have paid the very last cent!”[eo]

Footnotes

  1. Luke 12:1 tn The phrase ἐν οἷς (en hois) can be translated “meanwhile.”
  2. Luke 12:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  3. Luke 12:1 tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.
  4. Luke 12:1 sn See the note on Pharisees in 5:17.
  5. Luke 12:1 sn The pursuit of popularity can lead to hypocrisy, if one is not careful.
  6. Luke 12:2 tn Or “concealed.”
  7. Luke 12:2 sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.
  8. Luke 12:3 tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.
  9. Luke 12:3 tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”
  10. Luke 12:3 sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).
  11. Luke 12:3 tn The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.
  12. Luke 12:4 tn Here δέ (de) has not been translated.
  13. Luke 12:4 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
  14. Luke 12:5 tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.
  15. Luke 12:5 sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.
  16. Luke 12:5 tn The direct object (“you”) is understood.
  17. Luke 12:5 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2; 90:26; 4 Ezra 7:36).
  18. Luke 12:6 sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. The point of Jesus’ statement is that God knows about even the most financially insignificant things; see Isa 49:15.
  19. Luke 12:6 sn This is a typical form of rabbinic argumentation, from the lesser to the greater: If God cares about the lesser thing (sparrows) how much more does he care about the greater thing (people).
  20. Luke 12:7 sn This represents the second call by Jesus not to be afraid in the section (previously in v. 4). Since the previous reference was related to fear of persecution, it is probable that this one does as well. Once again the sparrows are mentioned and the argument is from lesser to greater (if God cares about individual hairs on the head and about sparrows, how much more does he care about people).
  21. Luke 12:8 tn Here δέ (de) has not been translated.
  22. Luke 12:8 tn Or “confesses.”
  23. Luke 12:8 tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.
  24. Luke 12:8 sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.
  25. Luke 12:10 sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.
  26. Luke 12:10 tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”
  27. Luke 12:11 sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.sn See the note on synagogues in 4:15.
  28. Luke 12:11 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  29. Luke 12:11 tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”
  30. Luke 12:12 tn Grk “in that very hour” (an idiom).
  31. Luke 12:12 tn Grk “what it is necessary to say.”
  32. Luke 12:13 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  33. Luke 12:13 sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.
  34. Luke 12:14 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  35. Luke 12:14 tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.
  36. Luke 12:14 tn The pronoun ὑμᾶς (humas) is plural, referring to both the man and his brother; thus the translation “you two.”
  37. Luke 12:15 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  38. Luke 12:15 tn See L&N 13.154 for this use of the middle voice of φυλάσσω (phulassō) in this verse.
  39. Luke 12:15 tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude—the strong desire to acquire more and more possessions and experiences.
  40. Luke 12:16 tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
  41. Luke 12:16 tn Grk “a parable, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated here.
  42. Luke 12:16 tn Or “yielded a plentiful harvest.”
  43. Luke 12:17 tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.
  44. Luke 12:17 tn Grk “to himself, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated here.
  45. Luke 12:17 sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.
  46. Luke 12:18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  47. Luke 12:18 sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.
  48. Luke 12:19 tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.
  49. Luke 12:20 tn Grk “your soul,” but ψυχή (psuchē) is frequently used of one’s physical life. It clearly has that meaning in this context.
  50. Luke 12:20 tn Or “required back.” This term, ἀπαιτέω (apaiteō), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).
  51. Luke 12:20 tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.
  52. Luke 12:21 sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.
  53. Luke 12:22 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.
  54. Luke 12:22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  55. Luke 12:22 tc αὐτοῦ (autou, “his”) is lacking in P45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.
  56. Luke 12:22 tn Or “do not be anxious.”
  57. Luke 12:22 tc Most mss (P45 Ψ 070 ƒ13 33 M) supply the pronoun ὑμῶν (humōn, “your”) here, although several significant and early witnesses omit it (P75 א A B D L Q W Θ ƒ1 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.
  58. Luke 12:22 tc Some mss (B 070 ƒ13 33 1424 al) supply the pronoun ὑμῶν (humōn, “your”) here, although the witnesses for the omission are early, significant, and varied (P45vid,75 א A D L Q W Θ Ψ ƒ1 M lat). See previous tc note for more discussion.
  59. Luke 12:24 tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.
  60. Luke 12:24 tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”
  61. Luke 12:25 tn Or “by being anxious.”
  62. Luke 12:25 tn Or “a cubit to his height.” A cubit (πῆχυς, pēchus) can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (hēlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term ἡλικία (hēlikia) to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.
  63. Luke 12:26 tn This is a first class condition in the Greek text.
  64. Luke 12:26 tn Or “why are you anxious for.”
  65. Luke 12:27 tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.
  66. Luke 12:27 tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaō) here, the line in English scans better in terms of cadence with a single syllable.
  67. Luke 12:28 tn This is a first class condition in the Greek text.
  68. Luke 12:28 tn Grk “grass in the field.”
  69. Luke 12:28 tn Grk “which is in the field today.”
  70. Luke 12:28 tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.
  71. Luke 12:28 sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.
  72. Luke 12:29 tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.
  73. Luke 12:29 tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.
  74. Luke 12:29 tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.
  75. Luke 12:30 tn Grk “seek.”
  76. Luke 12:31 tn Grk “seek,” but in the sense of the previous verses.
  77. Luke 12:31 tc Most mss (P45 A D1 Q W Θ 070 ƒ1,13 33 M lat sy) read τοῦ θεοῦ (tou theou, “of God”) instead of αὐτοῦ (autou, “his”; found in א B D* L Ψ 579 892 co). But such a clarifying reading is suspect. αὐτοῦ is superior on both internal and external grounds. P75 includes neither and as such would support the translation above since the article alone can often be translated as a possessive pronoun.
  78. Luke 12:31 sn His (that is, God’s) kingdom is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
  79. Luke 12:32 tn Or perhaps, “your Father chooses.”
  80. Luke 12:33 sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.
  81. Luke 12:33 tn Grk “give alms,” but this term is not in common use today.
  82. Luke 12:33 tn Grk “in the heavens.”
  83. Luke 12:33 tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”
  84. Luke 12:33 tn The term σής (sēs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.
  85. Luke 12:34 sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.
  86. Luke 12:35 tn Grk “Let your loins be girded,” an idiom referring to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, etc.
  87. Luke 12:35 sn Keep your lamps burning means to be ready at all times.
  88. Luke 12:36 tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anthrōpois) is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.
  89. Luke 12:36 sn An ancient wedding celebration could last for days (Tob 11:18).
  90. Luke 12:37 tn See the note on the word “slave” in 7:2.
  91. Luke 12:37 tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.
  92. Luke 12:37 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  93. Luke 12:37 tn See v. 35 (same verb).
  94. Luke 12:37 tn Grk “have them recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
  95. Luke 12:37 tn The participle παρελθών (parelthōn) has been translated as a finite verb due to requirements of contemporary English style.
  96. Luke 12:37 sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.
  97. Luke 12:38 sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.
  98. Luke 12:38 tn Grk “finds (them) thus,” but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.
  99. Luke 12:38 tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.
  100. Luke 12:39 sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.
  101. Luke 12:39 tc Most mss (א1 A B L Q W Θ Ψ 070 ƒ1,13 33 M lat syp,h sams bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two significant and early mss along with a few others (P75 א* [D] e i sys,c samss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.
  102. Luke 12:40 sn Jesus made clear that his coming could not be timed, and suggested it might take some time—so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).
  103. Luke 12:41 tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
  104. Luke 12:41 sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.
  105. Luke 12:42 tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.
  106. Luke 12:42 tn Or “administrator,” “steward” (L&N 37.39).
  107. Luke 12:42 tn This term, θεραπεία (therapeia), describes the group of servants working in a particular household (L&N 46.6).
  108. Luke 12:43 tn See the note on the word “slave” in 7:2.
  109. Luke 12:43 tn That is, doing his job, doing what he is supposed to be doing.
  110. Luke 12:44 tn Grk “Truly (ἀληθῶς, alēthōs), I say to you.”
  111. Luke 12:44 tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.
  112. Luke 12:45 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).
  113. Luke 12:45 tn The term “that” (ἐκεῖνος, ekeinos) is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.
  114. Luke 12:45 tn Grk “should say in his heart.”
  115. Luke 12:45 tn Or “is taking a long time.”
  116. Luke 12:45 sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.
  117. Luke 12:45 tn The word “other” is not in the Greek text, but is implied.
  118. Luke 12:45 tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).
  119. Luke 12:46 tn The verb διχοτομέω (dichotomeō) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).
  120. Luke 12:46 tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable—faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.
  121. Luke 12:47 tn Here δέ (de) has not been translated.
  122. Luke 12:47 tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.
  123. Luke 12:48 tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.
  124. Luke 12:48 tn Grk “blows.”
  125. Luke 12:48 tn Grk “will receive few (blows).”
  126. Luke 12:48 tn Grk “required from him,” but the words “from him” are redundant in English and have not been translated.
  127. Luke 12:48 sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.
  128. Luke 12:48 tn Grk “they will ask even more.”
  129. Luke 12:49 sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.
  130. Luke 12:49 tn Grk “cast.” For βάλλω (ballō) in the sense of causing a state or condition, see L&N 13.14.
  131. Luke 12:50 sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed (Pss 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6).
  132. Luke 12:50 tn Grk “to be baptized with.”
  133. Luke 12:51 tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).sn For rhetorical reasons, Jesus’ statement is deliberately paradoxical (seeming to state the opposite of Matt 10:13, for example, where the messengers are to bring peace). The conflict implied by the division (the parallel in Matt 10:34 has “sword”) is not primarily eschatological in this context, however, but immediate, and concerns the hostility and discord even among family members that a person’s allegiance to Jesus would bring (vv. 52-53).
  134. Luke 12:52 sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.
  135. Luke 12:53 tn There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53. Given the shift of object, a connection to v. 53 is slightly preferred.
  136. Luke 12:54 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.
  137. Luke 12:54 sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.
  138. Luke 12:54 tn The term ὄμβρος (ombros) refers to heavy rain, such as in a thunderstorm (L&N 14.12).
  139. Luke 12:55 sn The south wind comes from the desert, and thus brings scorching heat.
  140. Luke 12:56 sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.
  141. Luke 12:56 tc Most mss (P45 A W Ψ ƒ1,13 M lat) have a syntax here that reflects a slightly different rhetorical question: “but how do you not interpret the present time?” The reading behind the translation, however, has overall superior support: P75 א B L Θ 33 892 1241.
  142. Luke 12:57 tn Jesus calls for some personal reflection. However, this unit probably does connect to the previous one—thus the translation of δέ (de) here as “And”—to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm.
  143. Luke 12:58 sn The term magistrate (ἄρχων, archōn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).
  144. Luke 12:58 sn The officer (πράκτωρ, praktōr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).
  145. Luke 12:59 tn Here the English word “cent” is used as opposed to the parallel in Matt 5:26 where “penny” appears, since the Greek word there is different and refers to a different but similar coin.sn This cent was a lepton, the smallest coin available. It was copper or bronze, worth one-half of a quadrans or 1/128 of a denarius. The parallel in Matt 5:26 mentions the quadrans instead of the lepton. The illustration refers to the debt one owes God and being sure to settle with him in the right time, before it is too late. Some interpreters, however, consider it to be like Matt 5:26, which has similar imagery but a completely different context.
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