Levi

[a]The sons of Levi:

Gershon, Kohath and Merari.

The sons of Kohath:

Amram, Izhar, Hebron and Uzziel.

The children of Amram:

Aaron, Moses and Miriam.

The sons of Aaron:

Nadab, Abihu, Eleazar and Ithamar.

Eleazar was the father of Phinehas,

Phinehas the father of Abishua,

Abishua the father of Bukki,

Bukki the father of Uzzi,

Uzzi the father of Zerahiah,

Zerahiah the father of Meraioth,

Meraioth the father of Amariah,

Amariah the father of Ahitub,

Ahitub the father of Zadok,

Zadok the father of Ahimaaz,

Ahimaaz the father of Azariah,

Azariah the father of Johanan,

10 Johanan the father of Azariah (it was he who served as priest in the temple Solomon built in Jerusalem),

11 Azariah the father of Amariah,

Amariah the father of Ahitub,

12 Ahitub the father of Zadok,

Zadok the father of Shallum,

13 Shallum the father of Hilkiah,

Hilkiah the father of Azariah,

14 Azariah the father of Seraiah,

and Seraiah the father of Jozadak.[b]

15 Jozadak was deported when the Lord sent Judah and Jerusalem into exile by the hand of Nebuchadnezzar.

16 The sons of Levi:

Gershon,[c] Kohath and Merari.

17 These are the names of the sons of Gershon:

Libni and Shimei.

18 The sons of Kohath:

Amram, Izhar, Hebron and Uzziel.

19 The sons of Merari:

Mahli and Mushi.

These are the clans of the Levites listed according to their fathers:

20 of Gershon:

Libni his son, Jahath his son,

Zimmah his son, 21 Joah his son,

Iddo his son, Zerah his son

and Jeatherai his son.

22 The descendants of Kohath:

Amminadab his son, Korah his son,

Assir his son, 23 Elkanah his son,

Ebiasaph his son, Assir his son,

24 Tahath his son, Uriel his son,

Uzziah his son and Shaul his son.

25 The descendants of Elkanah:

Amasai, Ahimoth,

26 Elkanah his son,[d] Zophai his son,

Nahath his son, 27 Eliab his son,

Jeroham his son, Elkanah his son

and Samuel his son.[e]

28 The sons of Samuel:

Joel[f] the firstborn

and Abijah the second son.

29 The descendants of Merari:

Mahli, Libni his son,

Shimei his son, Uzzah his son,

30 Shimea his son, Haggiah his son

and Asaiah his son.

The temple musicians

31 These are the men David put in charge of the music in the house of the Lord after the ark came to rest there. 32 They ministered with music before the tabernacle, the tent of meeting, until Solomon built the temple of the Lord in Jerusalem. They performed their duties according to the regulations laid down for them.

33 Here are the men who served, together with their sons:

from the Kohathites:

Heman, the musician,

the son of Joel, the son of Samuel,

34 the son of Elkanah, the son of Jeroham,

the son of Eliel, the son of Toah,

35 the son of Zuph, the son of Elkanah,

the son of Mahath, the son of Amasai,

36 the son of Elkanah, the son of Joel,

the son of Azariah, the son of Zephaniah,

37 the son of Tahath, the son of Assir,

the son of Ebiasaph, the son of Korah,

38 the son of Izhar, the son of Kohath,

the son of Levi, the son of Israel;

39 and Heman’s associate Asaph, who served at his right hand:

Asaph son of Berekiah, the son of Shimea,

40 the son of Michael, the son of Baaseiah,[g]

the son of Malkijah, 41 the son of Ethni,

the son of Zerah, the son of Adaiah,

42 the son of Ethan, the son of Zimmah,

the son of Shimei, 43 the son of Jahath,

the son of Gershon, the son of Levi;

44 and from their associates, the Merarites, at his left hand:

Ethan son of Kishi, the son of Abdi,

the son of Malluk, 45 the son of Hashabiah,

the son of Amaziah, the son of Hilkiah,

46 the son of Amzi, the son of Bani,

the son of Shemer, 47 the son of Mahli,

the son of Mushi, the son of Merari,

the son of Levi.

48 Their fellow Levites were assigned to all the other duties of the tabernacle, the house of God. 49 But Aaron and his descendants were the ones who presented offerings on the altar of burnt offering and on the altar of incense in connection with all that was done in the Most Holy Place, making atonement for Israel, in accordance with all that Moses the servant of God had commanded.

50 These were the descendants of Aaron:

Eleazar his son, Phinehas his son,

Abishua his son, 51 Bukki his son,

Uzzi his son, Zerahiah his son,

52 Meraioth his son, Amariah his son,

Ahitub his son, 53 Zadok his son

and Ahimaaz his son.

54 These were the locations of their settlements allotted as their territory (they were assigned to the descendants of Aaron who were from the Kohathite clan, because the first lot was for them):

55 they were given Hebron in Judah with its surrounding pasture-lands. 56 But the fields and villages around the city were given to Caleb son of Jephunneh.

57 So the descendants of Aaron were given Hebron (a city of refuge), and Libnah,[h] Jattir, Eshtemoa, 58 Hilen, Debir, 59 Ashan, Juttah[i] and Beth Shemesh, together with their pasture-lands. 60 And from the tribe of Benjamin they were given Gibeon,[j] Geba, Alemeth and Anathoth, together with their pasture-lands.

The total number of towns distributed among the Kohathite clans came to thirteen.

61 The rest of Kohath’s descendants were allotted ten towns from the clans of half the tribe of Manasseh.

62 The descendants of Gershon, clan by clan, were allotted thirteen towns from the tribes of Issachar, Asher and Naphtali, and from the part of the tribe of Manasseh that is in Bashan.

63 The descendants of Merari, clan by clan, were allotted twelve towns from the tribes of Reuben, Gad and Zebulun.

64 So the Israelites gave the Levites these towns and their pasture-lands. 65 From the tribes of Judah, Simeon and Benjamin they allotted the previously named towns.

66 Some of the Kohathite clans were given as their territory towns from the tribe of Ephraim.

67 In the hill country of Ephraim they were given Shechem (a city of refuge), and Gezer,[k] 68 Jokmeam, Beth Horon, 69 Aijalon and Gath Rimmon, together with their pasture-lands.

70 And from half the tribe of Manasseh the Israelites gave Aner and Bileam, together with their pasture-lands, to the rest of the Kohathite clans.

71 The Gershonites received the following:

from the clan of the half-tribe of Manasseh

they received Golan in Bashan and also Ashtaroth, together with their pasture-lands;

72 from the tribe of Issachar

they received Kedesh, Daberath, 73 Ramoth and Anem, together with their pasture-lands;

74 from the tribe of Asher

they received Mashal, Abdon, 75 Hukok and Rehob, together with their pasture-lands;

76 and from the tribe of Naphtali

they received Kedesh in Galilee, Hammon and Kiriathaim, together with their pasture-lands.

77 The Merarites (the rest of the Levites) received the following:

from the tribe of Zebulun

they received Jokneam, Kartah,[l] Rimmono and Tabor, together with their pasture-lands;

78 from the tribe of Reuben across the Jordan east of Jericho

they received Bezer in the wilderness, Jahzah, 79 Kedemoth and Mephaath, together with their pasture-lands;

80 and from the tribe of Gad

they received Ramoth in Gilead, Mahanaim, 81 Heshbon and Jazer, together with their pasture-lands.

Footnotes

  1. 1 Chronicles 6:1 In Hebrew texts 6:1-15 is numbered 5:27-41, and 6:16-81 is numbered 6:1-66.
  2. 1 Chronicles 6:14 Hebrew Jehozadak, a variant of Jozadak; also in verse 15
  3. 1 Chronicles 6:16 Hebrew Gershom, a variant of Gershon; also in verses 17, 20, 43, 62 and 71
  4. 1 Chronicles 6:26 Some Hebrew manuscripts, Septuagint and Syriac; most Hebrew manuscripts Ahimoth 26 and Elkanah. The sons of Elkanah:
  5. 1 Chronicles 6:27 Some Septuagint manuscripts (see also 1 Samuel 1:19,20 and 1 Chron. 6:33,34); Hebrew does not have and Samuel his son.
  6. 1 Chronicles 6:28 Some Septuagint manuscripts and Syriac (see also 1 Samuel 8:2 and 1 Chron. 6:33); Hebrew does not have Joel.
  7. 1 Chronicles 6:40 Most Hebrew manuscripts; some Hebrew manuscripts, one Septuagint manuscript and Syriac Maaseiah
  8. 1 Chronicles 6:57 See Joshua 21:13; Hebrew given the cities of refuge: Hebron, Libnah.
  9. 1 Chronicles 6:59 Syriac (see also Septuagint and Joshua 21:16); Hebrew does not have Juttah.
  10. 1 Chronicles 6:60 See Joshua 21:17; Hebrew does not have Gibeon.
  11. 1 Chronicles 6:67 See Joshua 21:21; Hebrew given the cities of refuge: Shechem, Gezer.
  12. 1 Chronicles 6:77 See Septuagint and Joshua 21:34; Hebrew does not have Jokneam, Kartah.

Levi’s Descendants

(5:27)[a] The sons of Levi: Gershon, Kohath, and Merari.

The sons of Kohath: Amram, Izhar, Hebron, and Uzziel.

The children of Amram: Aaron, Moses, and Miriam.

The sons of Aaron: Nadab, Abihu, Eleazar, and Ithamar.

Eleazar was the father of Phinehas, and Phinehas was the father of Abishua. Abishua was the father of Bukki, and Bukki was the father of Uzzi. Uzzi was the father of Zerahiah, and Zerahiah was the father of Meraioth. Meraioth was the father of Amariah, and Amariah was the father of Ahitub. Ahitub was the father of Zadok, and Zadok was the father of Ahimaaz. Ahimaaz was the father of Azariah, and Azariah was the father of Johanan. 10 Johanan was the father of Azariah, who served as a priest in the temple Solomon built in Jerusalem. 11 Azariah was the father of Amariah, and Amariah was the father of Ahitub. 12 Ahitub was the father of Zadok, and Zadok was the father of Shallum. 13 Shallum was the father of Hilkiah, and Hilkiah was the father of Azariah. 14 Azariah was the father of Seraiah, and Seraiah was the father of Jehozadak. 15 Jehozadak went into exile when the Lord sent the people of[b] Judah and Jerusalem into exile by the hand of Nebuchadnezzar.

16 (6:1)[c] The sons of Levi: Gershom,[d] Kohath, and Merari.

17 These are the names of the sons Gershom: Libni and Shimei.

18 The sons of Kohath: Amram, Izhar, Hebron, and Uzziel.

19 The sons of Merari: Mahli and Mushi.

These are the clans of the Levites by their families.[e]

20 To Gershom: his son Libni, his son Jahath, his son Zimmah, 21 his son Joah, his son Iddo, his son Zerah, and his son Jeatherai.

22 The sons[f] of Kohath: his son Amminadab, his son Korah, his son Assir, 23 his son Elkanah, his son Ebiasaph, his son Assir, 24 his son Tahath, his son Uriel, his son Uzziah, and his son Shaul.

25 The sons of Elkanah: Amasai, Ahimoth,[g] 26 his son Elkanah,[h] his son Zophai, his son Nahath, 27 his son Eliab, his son Jeroham, and his son Elkanah.[i]

28 The sons of Samuel: Joel the firstborn[j] and Abijah the second oldest.

29 The descendants of Merari: Mahli, his son Libni, his son Shimei, his son Uzzah, 30 his son Shimea, his son Haggiah, and his son Asaiah.

Professional Musicians

31 These are the men David put in charge of music in the Lord’s sanctuary,[k] after the ark was placed there. 32 They performed music[l] before the sanctuary[m] of the meeting tent until Solomon built the Lord’s temple in Jerusalem. They carried out their tasks according to regulations.

33 These are the ones who served along with their sons:

From the Kohathites: Heman the musician, son of Joel, son of Samuel, 34 son of Elkanah, son of Jeroham, son of Eliel, son of Toah, 35 son of Zuph, son of Elkanah, son of Mahath, son of Amasai, 36 son of Elkanah, son of Joel, son of Azariah, son of Zephaniah, 37 son of Tahath, son of Assir, son of Ebiasaph, son of Korah, 38 son of Izhar, son of Kohath, son of Levi, son of Israel.

39 Serving beside him was his fellow Levite Asaph,[n] son of Berechiah, son of Shimea, 40 son of Michael, son of Baaseiah,[o] son of Malkijah, 41 son of Ethni, son of Zerah, son of Adaiah, 42 son of Ethan, son of Zimmah, son of Shimei, 43 son of Jahath, son of Gershom, son of Levi.

44 Serving beside them were their fellow Levites, the descendants of Merari, led by[p] Ethan, son of Kishi, son of Abdi, son of Malluch, 45 son of Hashabiah, son of Amaziah, son of Hilkiah, 46 son of Amzi, son of Bani, son of Shemer, 47 son of Mahli, son of Mushi, son of Merari, son of Levi.

48 The rest of their fellow Levites[q] were assigned to perform the remaining tasks at God’s sanctuary.[r] 49 But Aaron and his descendants offered sacrifices on the altar for burnt offerings and on the altar for incense as they had been assigned to do in the Most Holy Sanctuary.[s] They made atonement for Israel, just as God’s servant Moses had ordered.[t]

50 These were the descendants of Aaron:

His son Eleazar, his son Phinehas, his son Abishua, 51 his son Bukki, his son Uzzi, his son Zerahiah, 52 his son Meraioth, his son Amariah, his son Ahitub, 53 his son Zadok, and his son Ahimaaz.

54 These were the areas where Aaron’s descendants lived:[u]

The following belonged to the Kohathite clan, for they received the first allotment:[v]

55 They were allotted Hebron in the territory of Judah, as well as its surrounding pasturelands. 56 (But the city’s land and nearby towns were allotted to Caleb son of Jephunneh.) 57 The descendants of Aaron were also allotted as cities[w] of refuge Hebron, Libnah and its pasturelands, Jattir, Eshtemoa and its pasturelands, 58 Hilez[x] and its pasturelands, Debir and its pasturelands, 59 Ashan[y] and its pasturelands,[z] and Beth Shemesh and its pasturelands.

60 Within the territory of the tribe of Benjamin they were allotted[aa] Geba and its pasturelands, Alemeth and its pasturelands, and Anathoth and its pasturelands. Their clans were allotted thirteen cities in all. 61 The rest of Kohath’s descendants were allotted ten cities in the territory of the half-tribe of Manasseh.[ab]

62 The clans of Gershom’s descendants received thirteen cities within the territory of the tribes of Issachar, Asher, Naphtali, and Manasseh (in Bashan).[ac]

63 The clans of Merari’s descendants were allotted twelve cities within the territory of the tribes of Reuben, Gad, and Zebulun.[ad]

64 So the Israelites gave to the Levites these cities and their pasturelands. 65 They allotted these previously named cities from the territory of the tribes of Judah, Simeon, and Benjamin.[ae]

66 The clans of Kohath’s descendants also received cities as their territory within the tribe of Ephraim.[af] 67 They were allotted as cities[ag] of refuge Shechem and its pasturelands (in the hill country of Ephraim), Gezer and its pasturelands, 68 Jokmeam and its pasturelands, Beth Horon and its pasturelands, 69 Aijalon and its pasturelands, and Gath Rimmon and its pasturelands.

70 Within the territory of the half-tribe of Manasseh, the rest of Kohath’s descendants received Aner and its pasturelands and Bileam and its pasturelands.[ah]

71 The following belonged to Gershom’s descendants:[ai]

Within the territory of the half-tribe of Manasseh: Golan in Bashan and its pasturelands and Ashtaroth and its pasturelands.

72 Within the territory of the tribe of Issachar: Kedesh and its pasturelands, Daberath and its pasturelands, 73 Ramoth and its pasturelands, and Anem and its pasturelands.

74 Within the territory of the tribe of Asher: Mashal and its pasturelands, Abdon and its pasturelands, 75 Hukok and its pasturelands, and Rehob and its pasturelands.

76 Within the territory of the tribe of Naphtali: Kedesh in Galilee and its pasturelands, Hammon and its pasturelands, and Kiriathaim and its pasturelands.

77 The following belonged to the rest of Merari’s descendants:[aj]

Within the territory of the tribe of Zebulun: Rimmono[ak] and its pasturelands, and Tabor and its pasturelands.

78 Within the territory of the tribe of Reuben across the Jordan River east of Jericho:[al] Bezer in the wilderness and its pasturelands, Jahzah and its pasturelands, 79 Kedemoth and its pasturelands, and Mephaath and its pasturelands.

80 Within the territory of the tribe of Gad: Ramoth in Gilead and its pasturelands, Mahanaim and its pasturelands, 81 Heshbon and its pasturelands, and Jazer and its pasturelands.

Footnotes

  1. 1 Chronicles 6:1 sn Beginning with 6:1, the verse numbers through 6:81 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 6:1 ET = 5:27 HT, 6:2 ET = 5:28 HT, 6:16 ET = 6:1 HT, etc., through 6:81 ET = 6:66 HT. Beginning with 7:1 the verse numbers in the ET and HT are again the same.
  2. 1 Chronicles 6:15 tn The words “the people of” are added in the translation for clarification.
  3. 1 Chronicles 6:16 sn Chapter 6 of 1 Chr begins here in the Hebrew text; 6:16-81 ET = 6:1-66 HT. See the note at 6:1.
  4. 1 Chronicles 6:16 tn The name “Gershom” (also in vv. 17, 20, 43, 62, 71) appears as “Gershon” in 1 Chr 6:1.
  5. 1 Chronicles 6:19 tn Heb “by their fathers.”
  6. 1 Chronicles 6:22 tn Or perhaps, “descendants,” since the list differs from the one in v. 18.
  7. 1 Chronicles 6:25 tn Heb “and Achimoth.”
  8. 1 Chronicles 6:26 tc The consonantal Hebrew text (Kethib) has, “Elkanah, his son, Elkanah.” The marginal reading (Qere) is “Elkanah, the sons of Elkanah.” The text probably originally read simply, “Elkanah his son.”
  9. 1 Chronicles 6:27 tc After the last named individual (“Elkanah” in v. 27) some LXX mss insert the words “Samuel his son” to facilitate a transition to the following verse, which begins “and the sons of Samuel.” Among the English versions that include this added phrase are NAB, NIV, and NLT.
  10. 1 Chronicles 6:28 tc The Hebrew text lacks the name יוֹאֵל (yoʾel, “Joel”), which has probably dropped out due to homoioteleuton (note the last three letters of the preceding name שְׁמוּאֵל (shemuel, “Samuel”).
  11. 1 Chronicles 6:31 tn Heb “house.”
  12. 1 Chronicles 6:32 tn Heb “they were serving…with music.”
  13. 1 Chronicles 6:32 tn Or traditionally “tabernacle.”
  14. 1 Chronicles 6:39 tn Heb “and his brother Asaph, the one who stood at his right hand.”
  15. 1 Chronicles 6:40 tc A few Hebrew mss, one LXX ms, and the Syriac read “Maaseiah.”
  16. 1 Chronicles 6:44 tn Heb “and the sons of Merari, their brothers, on the left.”
  17. 1 Chronicles 6:48 tn Heb “their brothers, the Levites.”
  18. 1 Chronicles 6:48 tn Heb “were assigned to all the work of the tabernacle of the house of God.”
  19. 1 Chronicles 6:49 tn Heb “for all the work of the holy of holies.”
  20. 1 Chronicles 6:49 tn Heb “making atonement for Israel according to all which Moses the servant of God commanded.”
  21. 1 Chronicles 6:54 tn Heb “and these were their dwelling places according to their encampments in their territory to the sons of Aaron.”
  22. 1 Chronicles 6:54 tn Heb “to the clan of the Kohathites for to them was the lot.”
  23. 1 Chronicles 6:57 tn The parallel account in Josh 21:13 has the singular “city,” which apparently refers only to Hebron.
  24. 1 Chronicles 6:58 tc The MT reads “Hilez” here; the place name appears as “Holon” in Josh 21:15.
  25. 1 Chronicles 6:59 tc The MT reads “Ashan” here; the place name appears as “Ain” in Josh 21:16.
  26. 1 Chronicles 6:59 tc The LXX and Syriac (following the parallel list in Josh 21:16) add “Juttah and its pasturelands” here. Cf. NAB “Jetta”; also NIV, NCV, NLT “Juttah.”
  27. 1 Chronicles 6:60 tn The parallel passage in Josh 21:17 adds “Gibeon and its pasturelands” (cf. NAB, NIV, NCV, NLT). The words “they were allotted” are supplied in the translation for both clarity and stylistic reasons.
  28. 1 Chronicles 6:61 tn Heb “to the sons of Kohath who were left from the clan of the tribe, from the half of the tribe of the half of Manasseh by lot ten cities.”
  29. 1 Chronicles 6:62 tn Heb “and to the sons of Gershom by their clans from the tribe of Issachar, and from the tribe of Asher, and from the tribe of Naphtali, and from the tribe of Manasseh in Bashan, thirteen cities.”
  30. 1 Chronicles 6:63 tn Heb “and to the sons of Merari by their clans from the tribe of Reuben, and from the tribe of Gad, and from the tribe of Zebulun by lot, twelve cities.”
  31. 1 Chronicles 6:65 tn Heb “and they gave by lot from the tribe of the sons of Judah, and from the tribe of the sons of Simeon, and from the tribe of the sons of Benjamin these cities, which they called them by names.”
  32. 1 Chronicles 6:66 tn Heb “and from [it is probably preferable to read “to” here] the clans of the sons of Kohath and there were the cities of their territory from the tribe of Ephraim.”
  33. 1 Chronicles 6:67 tn The parallel account in Josh 21:21 has the singular “city,” referring only to Shechem.
  34. 1 Chronicles 6:70 tn Heb “and from the half of the tribe of Manasseh, Aner and its pasturelands and Bileam and its pasturelands to the clan, to the sons of Kohath who were left.”
  35. 1 Chronicles 6:71 tn Heb “to the sons of Gershom.”
  36. 1 Chronicles 6:77 tn Heb “to the sons of Merari, who were left.”
  37. 1 Chronicles 6:77 tc Before “Rimmono” the LXX (following the parallel passage in Josh 21:34) adds “Jokneam and its pasturelands, Kartah and its pasturelands.” This addition is included in some English versions (e.g., NAB, NIV, NCV, NLT).
  38. 1 Chronicles 6:78 tn Heb “and from across the Jordan at Jericho, on the east of the Jordan, from the tribe of Reuben.” The word “River” is supplied in the translation for clarity.

Levi

[a]The sons of Levi:(A)

Gershon, Kohath and Merari.

The sons of Kohath:

Amram, Izhar, Hebron and Uzziel.(B)

The children of Amram:

Aaron, Moses and Miriam.(C)

The sons of Aaron:

Nadab, Abihu,(D) Eleazar(E) and Ithamar.(F)

Eleazar was the father of Phinehas,(G)

Phinehas the father of Abishua,

Abishua the father of Bukki,

Bukki the father of Uzzi,

Uzzi the father of Zerahiah,

Zerahiah the father of Meraioth,

Meraioth the father of Amariah,

Amariah the father of Ahitub,

Ahitub the father of Zadok,(H)

Zadok the father of Ahimaaz,

Ahimaaz the father of Azariah,

Azariah the father of Johanan,

10 Johanan the father of Azariah(I) (it was he who served as priest in the temple Solomon built in Jerusalem),

11 Azariah the father of Amariah,

Amariah the father of Ahitub,

12 Ahitub the father of Zadok,

Zadok the father of Shallum,

13 Shallum the father of Hilkiah,(J)

Hilkiah the father of Azariah,

14 Azariah the father of Seraiah,(K)

and Seraiah the father of Jozadak.[b]

15 Jozadak(L) was deported when the Lord sent Judah and Jerusalem into exile by the hand of Nebuchadnezzar.

16 The sons of Levi:(M)

Gershon,[c] Kohath and Merari.(N)

17 These are the names of the sons of Gershon:

Libni and Shimei.(O)

18 The sons of Kohath:

Amram, Izhar, Hebron and Uzziel.(P)

19 The sons of Merari:(Q)

Mahli and Mushi.(R)

These are the clans of the Levites listed according to their fathers:

20 Of Gershon:

Libni his son, Jahath his son,

Zimmah his son, 21 Joah his son,

Iddo his son, Zerah his son

and Jeatherai his son.

22 The descendants of Kohath:

Amminadab his son, Korah(S) his son,

Assir his son, 23 Elkanah his son,

Ebiasaph his son, Assir his son,

24 Tahath his son, Uriel(T) his son,

Uzziah his son and Shaul his son.

25 The descendants of Elkanah:

Amasai, Ahimoth,

26 Elkanah his son,[d] Zophai his son,

Nahath his son, 27 Eliab his son,

Jeroham his son, Elkanah(U) his son

and Samuel(V) his son.[e]

28 The sons of Samuel:

Joel[f](W) the firstborn

and Abijah the second son.

29 The descendants of Merari:

Mahli, Libni his son,

Shimei his son, Uzzah his son,

30 Shimea his son, Haggiah his son

and Asaiah his son.

The Temple Musicians(X)

31 These are the men(Y) David put in charge of the music(Z) in the house of the Lord after the ark came to rest there. 32 They ministered with music before the tabernacle, the tent of meeting, until Solomon built the temple of the Lord in Jerusalem. They performed their duties according to the regulations laid down for them.

33 Here are the men who served, together with their sons:

From the Kohathites:

Heman,(AA) the musician,

the son of Joel,(AB) the son of Samuel,

34 the son of Elkanah,(AC) the son of Jeroham,

the son of Eliel, the son of Toah,

35 the son of Zuph, the son of Elkanah,

the son of Mahath, the son of Amasai,

36 the son of Elkanah, the son of Joel,

the son of Azariah, the son of Zephaniah,

37 the son of Tahath, the son of Assir,

the son of Ebiasaph, the son of Korah,(AD)

38 the son of Izhar,(AE) the son of Kohath,

the son of Levi, the son of Israel;

39 and Heman’s associate Asaph,(AF) who served at his right hand:

Asaph son of Berekiah, the son of Shimea,(AG)

40 the son of Michael, the son of Baaseiah,[g]

the son of Malkijah, 41 the son of Ethni,

the son of Zerah, the son of Adaiah,

42 the son of Ethan, the son of Zimmah,

the son of Shimei, 43 the son of Jahath,

the son of Gershon, the son of Levi;

44 and from their associates, the Merarites,(AH) at his left hand:

Ethan son of Kishi, the son of Abdi,

the son of Malluk, 45 the son of Hashabiah,

the son of Amaziah, the son of Hilkiah,

46 the son of Amzi, the son of Bani,

the son of Shemer, 47 the son of Mahli,

the son of Mushi, the son of Merari,

the son of Levi.

48 Their fellow Levites(AI) were assigned to all the other duties of the tabernacle, the house of God. 49 But Aaron and his descendants were the ones who presented offerings on the altar(AJ) of burnt offering and on the altar of incense(AK) in connection with all that was done in the Most Holy Place, making atonement for Israel, in accordance with all that Moses the servant of God had commanded.

50 These were the descendants of Aaron:

Eleazar his son, Phinehas his son,

Abishua his son, 51 Bukki his son,

Uzzi his son, Zerahiah his son,

52 Meraioth his son, Amariah his son,

Ahitub his son, 53 Zadok(AL) his son

and Ahimaaz his son.

54 These were the locations of their settlements(AM) allotted as their territory (they were assigned to the descendants of Aaron who were from the Kohathite clan, because the first lot was for them):

55 They were given Hebron in Judah with its surrounding pasturelands. 56 But the fields and villages around the city were given to Caleb son of Jephunneh.(AN)

57 So the descendants of Aaron were given Hebron (a city of refuge), and Libnah,[h](AO) Jattir,(AP) Eshtemoa, 58 Hilen, Debir,(AQ) 59 Ashan,(AR) Juttah[i] and Beth Shemesh, together with their pasturelands. 60 And from the tribe of Benjamin they were given Gibeon,[j] Geba, Alemeth and Anathoth,(AS) together with their pasturelands.

The total number of towns distributed among the Kohathite clans came to thirteen.

61 The rest of Kohath’s descendants were allotted ten towns from the clans of half the tribe of Manasseh.

62 The descendants of Gershon, clan by clan, were allotted thirteen towns from the tribes of Issachar, Asher and Naphtali, and from the part of the tribe of Manasseh that is in Bashan.

63 The descendants of Merari, clan by clan, were allotted twelve towns from the tribes of Reuben, Gad and Zebulun.

64 So the Israelites gave the Levites these towns(AT) and their pasturelands. 65 From the tribes of Judah, Simeon and Benjamin they allotted the previously named towns.

66 Some of the Kohathite clans were given as their territory towns from the tribe of Ephraim.

67 In the hill country of Ephraim they were given Shechem (a city of refuge), and Gezer,[k](AU) 68 Jokmeam,(AV) Beth Horon,(AW) 69 Aijalon(AX) and Gath Rimmon,(AY) together with their pasturelands.

70 And from half the tribe of Manasseh the Israelites gave Aner and Bileam, together with their pasturelands, to the rest of the Kohathite clans.

71 The Gershonites(AZ) received the following:

From the clan of the half-tribe of Manasseh

they received Golan in Bashan(BA) and also Ashtaroth, together with their pasturelands;

72 from the tribe of Issachar

they received Kedesh, Daberath,(BB) 73 Ramoth and Anem, together with their pasturelands;

74 from the tribe of Asher

they received Mashal, Abdon,(BC) 75 Hukok(BD) and Rehob,(BE) together with their pasturelands;

76 and from the tribe of Naphtali

they received Kedesh in Galilee, Hammon(BF) and Kiriathaim,(BG) together with their pasturelands.

77 The Merarites (the rest of the Levites) received the following:

From the tribe of Zebulun

they received Jokneam, Kartah,[l] Rimmono and Tabor, together with their pasturelands;

78 from the tribe of Reuben across the Jordan east of Jericho

they received Bezer(BH) in the wilderness, Jahzah, 79 Kedemoth(BI) and Mephaath, together with their pasturelands;

80 and from the tribe of Gad

they received Ramoth in Gilead,(BJ) Mahanaim,(BK) 81 Heshbon and Jazer,(BL) together with their pasturelands.(BM)

Footnotes

  1. 1 Chronicles 6:1 In Hebrew texts 6:1-15 is numbered 5:27-41, and 6:16-81 is numbered 6:1-66.
  2. 1 Chronicles 6:14 Hebrew Jehozadak, a variant of Jozadak; also in verse 15
  3. 1 Chronicles 6:16 Hebrew Gershom, a variant of Gershon; also in verses 17, 20, 43, 62 and 71
  4. 1 Chronicles 6:26 Some Hebrew manuscripts, Septuagint and Syriac; most Hebrew manuscripts Ahimoth 26 and Elkanah. The sons of Elkanah:
  5. 1 Chronicles 6:27 Some Septuagint manuscripts (see also 1 Samuel 1:19,20 and 1 Chron. 6:33,34); Hebrew does not have and Samuel his son.
  6. 1 Chronicles 6:28 Some Septuagint manuscripts and Syriac (see also 1 Samuel 8:2 and 1 Chron. 6:33); Hebrew does not have Joel.
  7. 1 Chronicles 6:40 Most Hebrew manuscripts; some Hebrew manuscripts, one Septuagint manuscript and Syriac Maaseiah
  8. 1 Chronicles 6:57 See Joshua 21:13; Hebrew given the cities of refuge: Hebron, Libnah.
  9. 1 Chronicles 6:59 Syriac (see also Septuagint and Joshua 21:16); Hebrew does not have Juttah.
  10. 1 Chronicles 6:60 See Joshua 21:17; Hebrew does not have Gibeon.
  11. 1 Chronicles 6:67 See Joshua 21:21; Hebrew given the cities of refuge: Shechem, Gezer.
  12. 1 Chronicles 6:77 See Septuagint and Joshua 21:34; Hebrew does not have Jokneam, Kartah.

A lament over Israel’s princes

19 ‘Take up a lament concerning the princes of Israel and say:

‘“What a lioness was your mother
    among the lions!
She lay down among them
    and reared her cubs.
She brought up one of her cubs,
    and he became a strong lion.
He learned to tear the prey
    and he became a man-eater.
The nations heard about him,
    and he was trapped in their pit.
They led him with hooks
    to the land of Egypt.

‘“When she saw her hope unfulfilled,
    her expectation gone,
she took another of her cubs
    and made him a strong lion.
He prowled among the lions,
    for he was now a strong lion.
He learned to tear the prey
    and he became a man-eater.
He broke down[a] their strongholds
    and devastated their towns.
The land and all who were in it
    were terrified by his roaring.
Then the nations came against him,
    those from regions round about.
They spread their net for him,
    and he was trapped in their pit.
With hooks they pulled him into a cage
    and brought him to the king of Babylon.
They put him in prison,
    so his roar was heard no longer
    on the mountains of Israel.

10 ‘“Your mother was like a vine in your vineyard[b]
    planted by the water;
it was fruitful and full of branches
    because of abundant water.
11 Its branches were strong,
    fit for a ruler’s sceptre.
It towered high
    above the thick foliage,
conspicuous for its height
    and for its many branches.
12 But it was uprooted in fury
    and thrown to the ground.
The east wind made it shrivel,
    it was stripped of its fruit;
its strong branches withered
    and fire consumed them.
13 Now it is planted in the desert,
    in a dry and thirsty land.
14 Fire spread from one of its main[c] branches
    and consumed its fruit.
No strong branch is left on it
    fit for a ruler’s sceptre.”

‘This is a lament and is to be used as a lament.’

Footnotes

  1. Ezekiel 19:7 Targum (see Septuagint); Hebrew He knew
  2. Ezekiel 19:10 Two Hebrew manuscripts; most Hebrew manuscripts your blood
  3. Ezekiel 19:14 Or from under its

Lament for the Princes of Israel

19 “And you, sing[a] a lament for the princes of Israel, and say:

“‘What a lioness was your mother among the lions!
She lay among young lions;[b] she reared her cubs.
She reared one of her cubs; he became a young lion.
He learned to tear prey; he devoured people.[c]
The nations heard about him; he was trapped in their pit.
They brought him with hooks to the land of Egypt.[d]
“‘When she realized that she waited in vain, her hope was lost.

She took another of her cubs[e] and made him a young lion.
He walked about among the lions; he became a young lion.
He learned to tear prey; he devoured people.
He broke down[f] their strongholds[g] and devastated their cities.
The land and everything in it was frightened at the sound of his roaring.
The nations—the surrounding regions—attacked him.
They threw their net over him; he was caught in their pit.
They put him in a collar with hooks;[h]
they brought him to the king of Babylon;
they brought him to prison[i]
so that his voice would not be heard
any longer on the mountains of Israel.
10 “‘Your mother was like a vine in your vineyard,[j] planted by water.

It was fruitful and full of branches because it was well-watered.
11 Its boughs were strong, fit[k] for rulers’ scepters; it reached up into the clouds.
It stood out because of its height and its many branches.[l]
12 But it was plucked up in anger; it was thrown down to the ground.
The east wind[m] dried up its fruit;
its strong branches broke off and withered—
a fire consumed them.
13 Now it is planted in the wilderness,
in a dry and thirsty land.[n]
14 A fire has gone out from its branch; it has consumed its shoot and its fruit.[o]
No strong branch was left in it, nor a scepter to rule.’

“This is a lament song, and has become a lament song.”

Footnotes

  1. Ezekiel 19:1 tn Heb “lift up.”
  2. Ezekiel 19:2 sn Lions probably refer to Judahite royalty and/or nobility. The lioness appears to symbolize the Davidic dynasty, though some see the referent as Hamutal, the wife of Josiah and mother of Jehoahaz and Zedekiah. The background for Judah being compared to lions seems to be Gen 49:9.
  3. Ezekiel 19:3 tn Heb “a man.”
  4. Ezekiel 19:4 sn The description applies to King Jehoahaz (2 Kgs 23:31-34; Jer 22:10-12).
  5. Ezekiel 19:5 sn The identity of this second lion is unclear; the referent is probably Jehoiakim or Zedekiah. If the lioness is Hamutal, then Zedekiah is the lion described here.
  6. Ezekiel 19:7 tc The Hebrew text reads “knew” but is apparently the result of a ד/ר (dalet/resh) confusion. For a defense of the emendation, see L. C. Allen, Ezekiel (WBC), 1:284. However, Allen retains the reading “widows” as the object of the verb, which he understands in the sense of “do harm to,” and translates the line: “He did harm to women by making them widows” (p. 282). The line also appears to be lacking a beat for the meter of the poem.
  7. Ezekiel 19:7 tc The Hebrew text reads “widows” instead of “strongholds,” apparently due to a confusion of ר (resh) and ל (lamed). L. C. Allen (Ezekiel [WBC], 1:284) favors the traditional text, understanding “widows” in the sense of “women made widows.” D. I. Block, (Ezekiel [NICOT], 1:602) also defends the Hebrew text, arguing that the image is that of a dominant male lion who takes over the pride and by copulating with the females lays claim to his predecessor’s “widows.”
  8. Ezekiel 19:9 tn Or “They put him in a neck stock with hooks.” The noun סּוּגַר (sugar), translated “collar,” occurs only here in the Bible. L. C. Allen and D. I. Block point out a Babylonian cognate that refers to a device for transporting prisoners of war that held them by their necks (D. I. Block, Ezekiel [NICOT], 1:597, n. 35; L. C. Allen, Ezekiel [WBC], 1:284). Based on the Hebrew root, the traditional rendering had been “cage” (cf. ASV, NAB, NASB, NIV, NRSV).
  9. Ezekiel 19:9 tc The term in the MT occurs only here and in Eccl 9:12, where it refers to a net for catching fish. The LXX translates this as “prison,” which assumes a confusion of dalet and resh took place in the MT.
  10. Ezekiel 19:10 tc The Hebrew text reads “in your blood,” but most emend to “in your vineyard,” assuming a ב/כ (beth/kaph) confusion. See L. C. Allen, Ezekiel (WBC), 1:284. Another attractive emendation assumes a faulty word division and yields the reading “like a vine full of tendrils, which/because…”; see D. I. Block, Ezekiel (NICOT), 1:607, n. 68.
  11. Ezekiel 19:11 tn The word “fit” does not occur in the Hebrew text.
  12. Ezekiel 19:11 tn Heb “and it was seen by its height and by the abundance of its branches.”
  13. Ezekiel 19:12 sn The east wind symbolizes the Babylonians.
  14. Ezekiel 19:13 sn This metaphor depicts the Babylonian exile of the Davidic dynasty.
  15. Ezekiel 19:14 tn The verse uses language similar to that in Judg 9:20.

A Lament Over Israel’s Princes

19 “Take up a lament(A) concerning the princes(B) of Israel and say:

“‘What a lioness(C) was your mother
    among the lions!
She lay down among them
    and reared her cubs.(D)
She brought up one of her cubs,
    and he became a strong lion.
He learned to tear the prey
    and he became a man-eater.
The nations heard about him,
    and he was trapped in their pit.
They led him with hooks(E)
    to the land of Egypt.(F)

“‘When she saw her hope unfulfilled,
    her expectation gone,
she took another of her cubs(G)
    and made him a strong lion.(H)
He prowled among the lions,
    for he was now a strong lion.
He learned to tear the prey
    and he became a man-eater.(I)
He broke down[a] their strongholds
    and devastated(J) their towns.
The land and all who were in it
    were terrified by his roaring.
Then the nations(K) came against him,
    those from regions round about.
They spread their net(L) for him,
    and he was trapped in their pit.(M)
With hooks(N) they pulled him into a cage
    and brought him to the king of Babylon.(O)
They put him in prison,
    so his roar(P) was heard no longer
    on the mountains of Israel.(Q)

10 “‘Your mother was like a vine in your vineyard[b](R)
    planted by the water;(S)
it was fruitful and full of branches
    because of abundant water.(T)
11 Its branches were strong,
    fit for a ruler’s scepter.
It towered high
    above the thick foliage,
conspicuous for its height
    and for its many branches.(U)
12 But it was uprooted(V) in fury
    and thrown to the ground.
The east wind(W) made it shrivel,
    it was stripped of its fruit;
its strong branches withered
    and fire consumed them.(X)
13 Now it is planted in the desert,(Y)
    in a dry and thirsty land.(Z)
14 Fire spread from one of its main[c] branches
    and consumed(AA) its fruit.
No strong branch is left on it
    fit for a ruler’s scepter.’(AB)

“This is a lament(AC) and is to be used as a lament.”

Footnotes

  1. Ezekiel 19:7 Targum (see Septuagint); Hebrew He knew
  2. Ezekiel 19:10 Two Hebrew manuscripts; most Hebrew manuscripts your blood
  3. Ezekiel 19:14 Or from under its

The parable of the shrewd manager

16 Jesus told his disciples: ‘There was a rich man whose manager was accused of wasting his possessions. So he called him in and asked him, “What is this I hear about you? Give an account of your management, because you cannot be manager any longer.”

‘The manager said to himself, “What shall I do now? My master is taking away my job. I’m not strong enough to dig, and I’m ashamed to beg – I know what I’ll do so that, when I lose my job here, people will welcome me into their houses.”

‘So he called in each one of his master’s debtors. He asked the first, “How much do you owe my master?”

‘“Three thousand litres of olive oil,” he replied.

‘The manager told him, “Take your bill, sit down quickly, and make it fifteen hundred.”

‘Then he asked the second, “And how much do you owe?”

‘“Thirty tons of wheat,” he replied.

‘He told him, “Take your bill and make it twenty-four.”

‘The master commended the dishonest manager because he had acted shrewdly. For the people of this world are more shrewd in dealing with their own kind than are the people of the light. I tell you, use worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings.

10 ‘Whoever can be trusted with very little can also be trusted with much, and whoever is dishonest with very little will also be dishonest with much. 11 So if you have not been trustworthy in handling worldly wealth, who will trust you with true riches? 12 And if you have not been trustworthy with someone else’s property, who will give you property of your own?

13 ‘No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and Money.’

14 The Pharisees, who loved money, heard all this and were sneering at Jesus. 15 He said to them, ‘You are the ones who justify yourselves in the eyes of others, but God knows your hearts. What people value highly is detestable in God’s sight.

Additional teachings

16 ‘The Law and the Prophets were proclaimed until John. Since that time, the good news of the kingdom of God is being preached, and everyone is forcing their way into it. 17 It is easier for heaven and earth to disappear than for the least stroke of a pen to drop out of the Law.

18 ‘Anyone who divorces his wife and marries another woman commits adultery, and the man who marries a divorced woman commits adultery.

The rich man and Lazarus

19 ‘There was a rich man who was dressed in purple and fine linen and lived in luxury every day. 20 At his gate was laid a beggar named Lazarus, covered with sores 21 and longing to eat what fell from the rich man’s table. Even the dogs came and licked his sores.

22 ‘The time came when the beggar died and the angels carried him to Abraham’s side. The rich man also died and was buried. 23 In Hades, where he was in torment, he looked up and saw Abraham far away, with Lazarus by his side. 24 So he called to him, “Father Abraham, have pity on me and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in agony in this fire.”

25 ‘But Abraham replied, “Son, remember that in your lifetime you received your good things, while Lazarus received bad things, but now he is comforted here and you are in agony. 26 And besides all this, between us and you a great chasm has been set in place, so that those who want to go from here to you cannot, nor can anyone cross over from there to us.”

27 ‘He answered, “Then I beg you, father, send Lazarus to my family, 28 for I have five brothers. Let him warn them, so that they will not also come to this place of torment.”

29 ‘Abraham replied, “They have Moses and the Prophets; let them listen to them.”

30 ‘“No, father Abraham,” he said, “but if someone from the dead goes to them, they will repent.”

31 ‘He said to him, “If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.”’

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. 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.’ 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. I know[m] what to do so that when I am put out of management, people will welcome me into their homes.’[n] So[o] he contacted[p] his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’ 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] 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] 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. 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.

The Parable of the Shrewd Manager

16 Jesus told his disciples: “There was a rich man whose manager was accused of wasting his possessions.(A) So he called him in and asked him, ‘What is this I hear about you? Give an account of your management, because you cannot be manager any longer.’

“The manager said to himself, ‘What shall I do now? My master is taking away my job. I’m not strong enough to dig, and I’m ashamed to beg— I know what I’ll do so that, when I lose my job here, people will welcome me into their houses.’

“So he called in each one of his master’s debtors. He asked the first, ‘How much do you owe my master?’

“‘Nine hundred gallons[a] of olive oil,’ he replied.

“The manager told him, ‘Take your bill, sit down quickly, and make it four hundred and fifty.’

“Then he asked the second, ‘And how much do you owe?’

“‘A thousand bushels[b] of wheat,’ he replied.

“He told him, ‘Take your bill and make it eight hundred.’

“The master commended the dishonest manager because he had acted shrewdly. For the people of this world(B) are more shrewd(C) in dealing with their own kind than are the people of the light.(D) I tell you, use worldly wealth(E) to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings.(F)

10 “Whoever can be trusted with very little can also be trusted with much,(G) and whoever is dishonest with very little will also be dishonest with much. 11 So if you have not been trustworthy in handling worldly wealth,(H) who will trust you with true riches? 12 And if you have not been trustworthy with someone else’s property, who will give you property of your own?

13 “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.”(I)

14 The Pharisees, who loved money,(J) heard all this and were sneering at Jesus.(K) 15 He said to them, “You are the ones who justify yourselves(L) in the eyes of others, but God knows your hearts.(M) What people value highly is detestable in God’s sight.

Additional Teachings

16 “The Law and the Prophets were proclaimed until John.(N) Since that time, the good news of the kingdom of God is being preached,(O) and everyone is forcing their way into it. 17 It is easier for heaven and earth to disappear than for the least stroke of a pen to drop out of the Law.(P)

18 “Anyone who divorces his wife and marries another woman commits adultery, and the man who marries a divorced woman commits adultery.(Q)

The Rich Man and Lazarus

19 “There was a rich man who was dressed in purple and fine linen and lived in luxury every day.(R) 20 At his gate was laid a beggar(S) named Lazarus, covered with sores 21 and longing to eat what fell from the rich man’s table.(T) Even the dogs came and licked his sores.

22 “The time came when the beggar died and the angels carried him to Abraham’s side. The rich man also died and was buried. 23 In Hades, where he was in torment, he looked up and saw Abraham far away, with Lazarus by his side. 24 So he called to him, ‘Father Abraham,(U) have pity on me and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in agony in this fire.’(V)

25 “But Abraham replied, ‘Son, remember that in your lifetime you received your good things, while Lazarus received bad things,(W) but now he is comforted here and you are in agony.(X) 26 And besides all this, between us and you a great chasm has been set in place, so that those who want to go from here to you cannot, nor can anyone cross over from there to us.’

27 “He answered, ‘Then I beg you, father, send Lazarus to my family, 28 for I have five brothers. Let him warn them,(Y) so that they will not also come to this place of torment.’

29 “Abraham replied, ‘They have Moses(Z) and the Prophets;(AA) let them listen to them.’

30 “‘No, father Abraham,’(AB) he said, ‘but if someone from the dead goes to them, they will repent.’

31 “He said to him, ‘If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.’”

Footnotes

  1. Luke 16:6 Or about 3,000 liters
  2. Luke 16:7 Or about 30 tons