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路加福音 16
Chinese New Version (Traditional)

不義的管家

16 耶穌又對門徒說：“有一個財主的管家，有人在他主人面前告他浪費主人的財物。 2 主人把他叫來，對他說：‘我聽見關於你的是怎麼一回事呢？把你管理的帳目交代清楚，因為你不能再作管家了。’ 3 那管家心裡說：‘主人不要我再作管家了，我作甚麼才好呢？鋤地吧，沒有力氣！討飯吧，怕羞！ 4 我知道要怎麼作了，好使人在我離開管家的職務以後，接我到他們家裡去。’ 5 於是把欠他主人債的人，一個一個地叫來，問頭一個說：‘你欠我主人多少？’ 6 他說：‘四千公升油。’管家說：‘拿你的欠單去，快坐下寫二千。’ 7 又問一個說：‘你欠多少？’他說：‘四萬公升麥子。’管家說：‘拿你的欠單去，寫三萬。’ 8 主人就誇獎這不義的管家作事機警；因為在應付自己的世事上，今世之子比光明之子更精明。 9 我告訴你們，要用不義的錢財（“錢財”亞蘭文是“瑪門”）去結交朋友，好叫錢財無用的時候，他們可以接你們到永恆的帳棚裡。 10 在最小的事上忠心的，在大事上也忠心；在最小的事上不義的，在大事上也不義。 11 如果你們在不義的錢財上不忠心，誰還把真實的錢財託付給你們呢？ 12 如果你們在別人的東西上不忠心，誰還把你們自己的東西交給你們呢？

不能服事兩個主人(A)

13 “一個家僕不能服事兩個主人；他若不是恨這個愛那個，就是忠於這個輕視那個。你們不能服事　神，又服事金錢。” 14 貪財的法利賽人聽見這些話，就嗤笑耶穌。 15 耶穌對他們說：“你們在人面前自稱為義，　神卻知道你們的心；因為人所高舉的，　神卻看作是可憎惡的。 16 律法和先知到約翰就結束了。從此，　神的國的福音就傳開了，人人都要努力進去。 17 天地過去，要比律法的一點一畫失效還容易呢。 18 凡休妻另娶的，就犯了姦淫；娶被丈夫所休的，也是犯了姦淫。

財主與拉撒路

19 “有一個財主，身穿紫色袍和細麻衣，天天奢華宴樂。 20 又有一個乞丐，名叫拉撒路，滿身是瘡，被人放在財主門口， 21 想得財主桌子上掉下來的零碎充飢；並且有狗來舔他的瘡。 22 後來乞丐死了，被天使送到亞伯拉罕的懷裡。那財主也死了，並且埋葬了。 23 財主在陰間受痛苦，舉目遠遠望見亞伯拉罕，和他懷裡的拉撒路， 24 就喊著說：‘我祖亞伯拉罕啊，可憐我吧！打發拉撒路來用指頭蘸點水，涼涼我的舌頭吧！因為我在這火燄裡非常痛苦。’ 25 亞伯拉罕說：‘孩子，你應該回想你生前享過福，同樣拉撒路受過苦，現在他在這裡得安慰，你卻要受苦了。 26 不但這樣，我們與你們之間，有深淵隔開，人想從這邊過到你們那裡是不可能的，從那邊過到我們這邊也是不可能的。’ 27 那人說：‘我祖啊，那麼求你差遣拉撒路到我家裡去， 28 因為我有五個兄弟，他可以警告他們，免得他們也到這受苦的地方來。’ 29 亞伯拉罕說：‘他們有摩西和先知可以聽從。’ 30 他說：‘不然，我祖亞伯拉罕啊，如果有人從死人中復活，到他們那裡去，他們必定會悔改。’ 31 亞伯拉罕說：‘如果他們不聽從摩西和先知，就算有一個從死人中復活的人，他們也不會接受勸告。’”

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路 加 福 音 16
Chinese New Testament: Easy-to-Read Version

真正的财富

16 耶稣对门徒们说∶“从前，某财主有一个管家，有人告这个管家的状，说他挥霍主人的钱财， 2 于是，那个财主就把管家叫来，问他∶‘我听说的是怎么一回事呢？把你经管的事情向我作一个交待，因为我不让你再当管家了。’ 3 管家心想∶‘我该怎么办呢？我的主人辞掉我管家的职务，可我又没有力气去锄地；也羞于去讨饭。 4 我知道我该怎么办了，那样当主人辞掉我管家的职务时，人们将把我接到他们家里去。’ 5 于是，他把债户一一叫来。他对第一个人说∶‘你欠我的主人多少呢？’那个人说： 6 ‘一百桶橄榄油。’于是管家对他说‘这是你的账单，坐下来，赶快改写成五十桶。’ 7 然后，他又对另一个人欠债的人说∶‘你呢，你欠多少？’那个人说∶‘一百担麦子。’管家说∶‘这是你的账单，坐下来，改写八十担。’ 8 主人得知这件事后，把这个不诚实的管家夸奖了一番，因为他做事精明。是啊，这个世界的人们在处理他们自己的事务时，要比光明磊落的人们精明的多。

9 “我告诉你们吧，要用尘世的财富为你们自己广交朋友，所以，当钱财用尽的时候，你的朋友们就会把你接到永恒的家里去。 10 在小事上诚实的人，在大事上也会诚实；在小事上不诚实的人，在大事上也会不诚实。 11 如果你们在处理世间的财富上都得不到信赖，那么谁会把真正的财富托付给你们呢？ 12 如果你们在处理属于别人的东西上得不到信赖，那么，谁又会把你们自己的东西给你们呢？

13 “你们不能同时服侍两个主人，你们会恨这个，爱那个；或者忠诚一个，轻视另一个，你们不可能同时既侍奉上帝、又侍奉金钱。”

上帝的律法不能更改

14 那些喜爱金钱的法利赛人听到这里，就讥笑耶稣。 15 耶稣便对他们说∶“你们这些人在人们面前装好人，但是，上帝知道你们的内心。因为，世人看重的事情对上帝却毫无价值。 16 律法和先知的著作直到约翰的到来都是有约束力的。自从约翰的到来，上帝的王国的福音得到了传播，很多人都拼命的想进去。 17 然而，天地的消逝比涂抹律法的一笔一划还要容易。

离婚和再婚

18 “任何男人与妻子离了婚，又另娶别的女人，他就犯了通奸罪；娶了离了婚的女人的男人也犯了通奸罪。

富人与拉撒路

19 “从前，有一个富人，每天穿着华丽的衣服，过着奢侈享乐的生活。 20 有一个名字叫拉撒路的穷人，他浑身生疮，常常躺在财主家的大门口。 21 他每天都盼望着用财主桌上掉下来的残羹剩饭充饥，甚至连狗都跑过来舔他的疮。 22 后来，这个可怜的人死了，天使把他抬到了亚伯拉罕的身边。然后，那个财主也死了，并被埋葬， 23 在地狱里他受着折磨，他抬头望去，看到了远处的亚伯拉罕，还看到了拉撒路站在他的身边。 24 财主便大喊道∶‘我父亚伯拉罕，可怜可怜我吧！请派拉撒路来吧，好让他用指头蘸点水，凉凉我的舌头吧，因为我在这火焰里痛苦不堪！’ 25 但是，亚伯拉罕说∶‘我的儿子，你要记住，你在生前，享受了一切美好的事物，而拉撒路却受尽了苦难。但是，现在他在这里舒舒服服的，而你却在痛苦之中。 26 不仅仅如此，而且我们和你们之间有一道深沟，所以，我这边想过去的人过不去，你们那边想过来的人也过不来。’ 27 财主说∶‘如果是这样的话，我乞求您，父亲，派拉撒路到我父亲家去， 28 因为我有五个兄弟，让拉撒路告诫他们，以便将来他们不会到这个受尽折磨的地方来。’ 29 但是，亚伯拉罕说∶‘他们有摩西的律法和先知的著作，让你的兄弟去听从它们的话吧。’ 30 那个财主又说∶‘不行啊，父亚伯拉罕，如果让死人到他们那里去，他们才会悔改。’ 31 亚伯拉罕对他说∶‘如果他们不听摩西和先知的教导，即使有人从死里复活，也不会使他们信服的。’”

Listen to 路加福音 16
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路加福音 16
Chinese Contemporary Bible (Traditional)

善用錢財

16 耶穌又對門徒說：「某財主有個管家，有人控告這管家浪費主人的財物。 2 財主便把管家召來，對他說，『聽說你浪費我的財物，到底是怎麼回事？把帳目交代清楚，你不能再當管家了。』

3 「管家私下盤算，『主人要辭退我了，怎麼辦呢？鋤地我沒有力氣，討飯我又感到羞恥。 4 我知道該怎麼辦了！就算被辭退了，也會有人照應我。』 5 於是，他把欠他主人債的一個一個召來，問第一個，『你欠了我主人多少？』

6 「他回答說，『一百桶油。』

「管家說，『這是你的帳，快坐下，改成五十吧！』

7 「管家又問另一個，『你欠多少？』

「他回答說，『一百石麥子。』

「管家說，『這是你的帳，改成八十石吧。』

8 「主人誇獎這個不義的管家精明。因為今世的兒女在處理世事方面比光明的兒女更精明。

9 「我告訴你們，要善用今世[a]的錢財，廣結朋友。這樣，當錢財不管用時，他們會接你們到永遠的居所。

見微知著

10 「一個人在小事上忠心，在大事上也會忠心；在小事上靠不住，在大事上更靠不住。 11 如果你們不能忠心地處理今世的財富，誰會把真正的財富交託給你們呢？ 12 如果你們不能忠心地處理別人的產業，誰會把你們名下的產業交給你們呢？ 13 一個僕人不能服侍兩位主人，因為他不是恨這位、愛那位，就是重這位、輕那位。你們不能又事奉上帝，又崇拜金錢。」

警戒貪財的法利賽人

14 法利賽人向來貪財，他們一面聽一面嗤笑耶穌。 15 耶穌對他們說：「你們在人面前自以為義，但上帝能看透你們的心。因為世人所看重的東西在上帝看來卻是可憎的。 16 約翰還沒有來以前，律法書和先知書是你們的準則。他出來後，上帝國的福音開始廣傳，人人都在努力進上帝的國。 17 不過，就是天地都消失，律法的一點一劃也不會失效。 18 任何人休妻另娶，就是犯通姦罪，娶被休的女子也是犯通姦罪。」

財主和乞丐

19 耶穌又說：「有個財主天天衣著華麗，生活奢侈。 20 又有一個名叫拉撒路的乞丐身上長滿了膿瘡，被人放在財主家門口。 21 他渴望吃到財主桌上掉下來的食物殘渣，卻只有狗來舔他的瘡。

22 「後來，乞丐死了，天使帶他到亞伯拉罕身邊。財主也死了，被人埋葬了。 23 他在陰間受折磨，抬頭遠遠地看見亞伯拉罕和他身邊的拉撒路， 24 就喊著說，『我的先祖亞伯拉罕啊！求你可憐我，派拉撒路用指尖蘸點水來潤潤我的舌頭吧！我在這火中實在痛苦不堪。』

25 「亞伯拉罕說，『孩子啊！你要想想，你生前享福，而拉撒路受苦；如今他在這裡得到安慰，而你受折磨。 26 況且，在你我中間隔著一道深淵，這邊的人不能到你那邊去，你那邊的人也不能到這裡來。』

27 「財主說，『我的先祖啊，那麼求你派拉撒路去我父親家裡， 28 因為我有五個弟兄。讓拉撒路去警告他們，以免他們也來到這痛苦的地方。』

29 「但是亞伯拉罕卻說，『他們可以聽從摩西和眾先知的話呀！』

30 「財主回答說，『我的先祖亞伯拉罕啊！他們不會聽的。但如果有一個死而復活的人去警告他們，他們肯定會悔改！』

31 「亞伯拉罕說，『如果他們不聽從摩西和眾先知的話，即使一個人從死裡復活，他們也不會信服。』」

Footnotes

  1. 16·9 「今世」希臘文是「不義」。
Listen to 路加福音 16
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路加福音 16
Chinese Contemporary Bible (Simplified)

善用钱财

16 耶稣又对门徒说：“某财主有个管家，有人控告这管家浪费主人的财物。 2 财主便把管家召来，对他说，‘听说你浪费我的财物，到底是怎么回事？把帐目交代清楚，你不能再当管家了。’

3 “管家私下盘算，‘主人要辞退我了，怎么办呢？锄地我没有力气，讨饭我又感到羞耻。 4 我知道该怎么办了！就算被辞退了，也会有人照应我。’ 5 于是，他把欠他主人债的一个一个召来，问第一个，‘你欠了我主人多少？’

6 “他回答说，‘一百桶油。’

“管家说，‘这是你的帐，快坐下，改成五十吧！’

7 “管家又问另一个，‘你欠多少？’

“他回答说，‘一百石麦子。’

“管家说，‘这是你的帐，改成八十石吧。’

8 “主人夸奖这个不义的管家精明。因为今世的儿女在处理世事方面比光明的儿女更精明。

9 “我告诉你们，要善用今世[a]的钱财，广结朋友。这样，当钱财不管用时，他们会接你们到永远的居所。

见微知著

10 “一个人在小事上忠心，在大事上也会忠心；在小事上靠不住，在大事上更靠不住。 11 如果你们不能忠心地处理今世的财富，谁会把真正的财富交托给你们呢？ 12 如果你们不能忠心地处理别人的产业，谁会把你们名下的产业交给你们呢？ 13 一个仆人不能服侍两位主人，因为他不是恨这位、爱那位，就是重这位、轻那位。你们不能又事奉上帝，又崇拜金钱。”

警戒贪财的法利赛人

14 法利赛人向来贪财，他们一面听一面嗤笑耶稣。 15 耶稣对他们说：“你们在人面前自以为义，但上帝能看透你们的心。因为世人所看重的东西在上帝看来却是可憎的。 16 约翰还没有来以前，律法书和先知书是你们的准则。他出来后，上帝国的福音开始广传，人人都在努力进上帝的国。 17 不过，就是天地都消失，律法的一点一划也不会失效。 18 任何人休妻另娶，就是犯通奸罪，娶被休的女子也是犯通奸罪。”

财主和乞丐

19 耶稣又说：“有个财主天天衣着华丽，生活奢侈。 20 又有一个名叫拉撒路的乞丐身上长满了脓疮，被人放在财主家门口。 21 他渴望吃到财主桌上掉下来的食物残渣，却只有狗来舔他的疮。

22 “后来，乞丐死了，天使带他到亚伯拉罕身边。财主也死了，被人埋葬了。 23 他在阴间受折磨，抬头远远地看见亚伯拉罕和他身边的拉撒路， 24 就喊着说，‘我的先祖亚伯拉罕啊！求你可怜我，派拉撒路用指尖蘸点水来润润我的舌头吧！我在这火中实在痛苦不堪。’

25 “亚伯拉罕说，‘孩子啊！你要想想，你生前享福，而拉撒路受苦；如今他在这里得到安慰，而你受折磨。 26 况且，在你我中间隔着一道深渊，这边的人不能到你那边去，你那边的人也不能到这里来。’

27 “财主说，‘我的先祖啊，那么求你派拉撒路去我父亲家里， 28 因为我有五个弟兄。让拉撒路去警告他们，以免他们也来到这痛苦的地方。’

29 “但是亚伯拉罕却说，‘他们可以听从摩西和众先知的话呀！’

30 “财主回答说，‘我的先祖亚伯拉罕啊！他们不会听的。但如果有一个死而复活的人去警告他们，他们肯定会悔改！’

31 “亚伯拉罕说，‘如果他们不听从摩西和众先知的话，即使一个人从死里复活，他们也不会信服。’”

Footnotes

  1. 16:9 “今世”希腊文是“不义”。
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Luke 16
New English Translation

The Parable of the Clever Steward

16 Jesus[a] also said to the disciples, “There was a rich man who was informed of accusations[b] that his manager[c] was wasting[d] his assets. 2 So[e] he called the manager[f] in and said to him, ‘What is this I hear about you?[g] Turn in the account of your administration,[h] because you can no longer be my manager.’ 3 Then[i] the manager said to himself, ‘What should I do, since my master is taking my position[j] away from me? I’m not strong enough to dig,[k] and I’m too ashamed[l] to beg. 4 I know[m] what to do so that when I am put out of management, people will welcome me into their homes.’[n] 5 So[o] he contacted[p] his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’ 6 The man[q] replied, ‘100 measures[r] of olive oil.’ The manager[s] said to him, ‘Take your bill, sit down quickly, and write fifty.’[t] 7 Then he said to another, ‘And how much do you owe?’ The second man[u] replied, ‘100 measures[v] of wheat.’ The manager[w] said to him, ‘Take your bill, and write 80.’[x] 8 The[y] master commended the dishonest[z] manager because he acted shrewdly.[aa] For the people[ab] of this world are more shrewd in dealing with their contemporaries[ac] than the people[ad] of light. 9 And I tell you, make friends for yourselves by how you use worldly wealth,[ae] so that when it runs out you will be welcomed[af] into the eternal homes.[ag]

10 “The one who is faithful in a very little[ah] is also faithful in much, and the one who is dishonest in a very little is also dishonest in much. 11 If then you haven’t been trustworthy[ai] in handling worldly wealth,[aj] who will entrust you with the true riches?[ak] 12 And if you haven’t been trustworthy[al] with someone else’s property,[am] who will give you your own[an] ? 13 No servant can serve two masters, for either he will hate[ao] the one and love the other, or he will be devoted to the one and despise[ap] the other. You cannot serve God and money.”[aq]

More Warnings about the Pharisees

14 The Pharisees[ar] (who loved money) heard all this and ridiculed[as] him. 15 But[at] Jesus[au] said to them, “You are the ones who justify yourselves in men’s eyes,[av] but God knows your hearts. For what is highly prized[aw] among men is utterly detestable[ax] in God’s sight.

16 “The law and the prophets were in force[ay] until John;[az] since then,[ba] the good news of the kingdom of God[bb] has been proclaimed, and everyone is urged to enter it.[bc] 17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter[bd] in the law to become void.[be]

18 “Everyone who divorces his wife and marries[bf] someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.

The Rich Man and Lazarus

19 “There was a rich man who dressed in purple[bg] and fine linen and who feasted sumptuously[bh] every day. 20 But at his gate lay[bi] a poor man named Lazarus[bj] whose body was covered with sores,[bk] 21 who longed to eat[bl] what fell from the rich man’s table. In addition, the dogs[bm] came and licked[bn] his sores.

22 “Now[bo] the poor man died and was carried by the angels to Abraham’s side.[bp] The[bq] rich man also died and was buried.[br] 23 And in Hades,[bs] as he was in torment,[bt] he looked up[bu] and saw Abraham far off with Lazarus at his side.[bv] 24 So[bw] he called out,[bx] ‘Father Abraham, have mercy on me, and send Lazarus[by] to dip the tip of his finger[bz] in water and cool my tongue, because I am in anguish[ca] in this fire.’[cb] 25 But Abraham said, ‘Child,[cc] remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish.[cd] 26 Besides all this,[ce] a great chasm[cf] has been fixed between us,[cg] so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’ 27 So[ch] the rich man[ci] said, ‘Then I beg you, father—send Lazarus[cj] to my father’s house 28 (for I have five brothers) to warn[ck] them so that they don’t come[cl] into this place of torment.’ 29 But Abraham said,[cm] ‘They have Moses and the prophets; they must respond to[cn] them.’ 30 Then[co] the rich man[cp] said, ‘No, father Abraham, but if someone from the dead[cq] goes to them, they will repent.’ 31 He[cr] replied to him, ‘If they do not respond to[cs] Moses and the prophets, they will not be convinced even if someone rises from the dead.’”[ct]

Footnotes

  1. Luke 16:1 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
  2. Luke 16:1 tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”
  3. Luke 16:1 sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.
  4. Luke 16:1 tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).
  5. Luke 16:2 tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.
  6. Luke 16:2 tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.
  7. Luke 16:2 sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.
  8. Luke 16:2 tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomos).
  9. Luke 16:3 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.
  10. Luke 16:3 tn Grk “the stewardship,” “the management.”
  11. Luke 16:3 tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.
  12. Luke 16:3 tn Grk “I do not have strength to dig; I am ashamed to beg.”sn To beg would represent a real lowering of status for the manager, because many of those whom he had formerly collected debts from, he would now be forced to beg from.
  13. Luke 16:4 tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.
  14. Luke 16:4 sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).
  15. Luke 16:5 tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.
  16. Luke 16:5 tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as a finite verb due to requirements of contemporary English style.
  17. Luke 16:6 tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.
  18. Luke 16:6 sn A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt—about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.
  19. Luke 16:6 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.
  20. Luke 16:6 sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.
  21. Luke 16:7 tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.
  22. Luke 16:7 sn The 100 measures here was 100 cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.
  23. Luke 16:7 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.
  24. Luke 16:7 sn The percentage of reduction may not be as great because of the change in material.
  25. Luke 16:8 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  26. Luke 16:8 sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.
  27. Luke 16:8 sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.
  28. Luke 16:8 tn Grk “sons” (an idiom).
  29. Luke 16:8 tn Grk “with their own generation.”
  30. Luke 16:8 tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.
  31. Luke 16:9 tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).
  32. Luke 16:9 tn Grk “they may welcome you.”
  33. Luke 16:9 tn Grk “eternal tents” (as dwelling places).
  34. Luke 16:10 sn The point of the statement faithful in a very little is that character is shown in how little things are treated.
  35. Luke 16:11 tn Or “faithful.”
  36. Luke 16:11 tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.
  37. Luke 16:11 sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.
  38. Luke 16:12 tn Or “faithful.”
  39. Luke 16:12 tn Grk “have not been faithful with what is another’s.”
  40. Luke 16:12 tn Grk “what is your own.”
  41. Luke 16:13 sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.
  42. Luke 16:13 tn Or “and treat [the other] with contempt.”
  43. Luke 16:13 tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamōnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. Here “money” is personified as a potential master and thus competes with God for the loyalty of the disciple. The passage is ultimately not a condemnation of wealth (there is no call here for absolute poverty) but a call for unqualified discipleship. God must be first, not money or possessions.
  44. Luke 16:14 sn See the note on Pharisees in 5:17.
  45. Luke 16:14 tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).
  46. Luke 16:15 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  47. Luke 16:15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  48. Luke 16:15 tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anthrōpos) is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.
  49. Luke 16:15 tn Or “exalted.” This refers to the pride that often comes with money and position.
  50. Luke 16:15 tn Or “is an abomination,” “is abhorrent” (L&N 25.187).
  51. Luke 16:16 tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs—either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).
  52. Luke 16:16 sn John refers to John the Baptist.
  53. Luke 16:16 sn Until John; since then. This verse indicates a shift in era, from law to kingdom.
  54. Luke 16:16 sn The kingdom of God 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.
  55. Luke 16:16 tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb βιάζεται here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53. For a summary of the lexical options see BDAG 175 s.v. βιάζω. Differences in the context suggest a different meaning for the same term in Matt 11:12.
  56. Luke 16:17 tn Or “one small part of a letter” (L&N 33.37).
  57. Luke 16:17 tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.
  58. Luke 16:18 sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.
  59. Luke 16:19 sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.
  60. Luke 16:19 tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.
  61. Luke 16:20 tn The passive verb ἐβέβλητο (ebeblēto) does not indicate how Lazarus got there. Cf. BDAG 163 s.v. βάλλω 1.b, “he lay before the door”; Josephus, Ant. 9.10.2 (9.209).
  62. Luke 16:20 sn This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account.
  63. Luke 16:20 tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).
  64. Luke 16:21 tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.
  65. Luke 16:21 tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).
  66. Luke 16:21 sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.
  67. Luke 16:22 tn Grk “Now it happened that the.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
  68. Luke 16:22 tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).
  69. Luke 16:22 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  70. Luke 16:22 sn The shorter description suggests a different fate, which is confirmed in the following verses.
  71. Luke 16:23 sn The Greek term Hades stands for the Hebrew concept of Sheol. This is where the dead were gathered (Pss 16:10; 86:13). In the NT Hades sometimes has an additional negative force of awaiting judgment (Rev 20:13).
  72. Luke 16:23 sn Hades is a place of torment, especially as one knows that he is separated from God.
  73. Luke 16:23 tn Grk “he lifted up his eyes” (an idiom).
  74. Luke 16:23 tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”
  75. Luke 16:24 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.
  76. Luke 16:24 tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”
  77. Luke 16:24 sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 20), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)
  78. Luke 16:24 sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.
  79. Luke 16:24 tn Or “in terrible pain” (L&N 24.92).
  80. Luke 16:24 sn Fire in this context is OT imagery; see Isa 66:24.
  81. Luke 16:25 tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.
  82. Luke 16:25 tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.
  83. Luke 16:26 tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.
  84. Luke 16:26 sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.
  85. Luke 16:26 tn Grk “between us and you.”
  86. Luke 16:27 tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.
  87. Luke 16:27 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
  88. Luke 16:27 tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.
  89. Luke 16:28 sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.
  90. Luke 16:28 tn Grk “lest they also come.”
  91. Luke 16:29 tn Grk “says.” This is one of the few times Luke uses the historical present.
  92. Luke 16:29 tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).
  93. Luke 16:30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  94. Luke 16:30 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
  95. Luke 16:30 sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.
  96. Luke 16:31 tn Here δέ (de) has not been translated.
  97. Luke 16:31 tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.
  98. Luke 16:31 sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.
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