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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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Luke 16
Disciples’ Literal New Testament

The Unrighteous Steward: Use Earthly Money For Heavenly Gain

16 And He was also saying to the disciples, “There was a certain rich man who had a steward[a]. And this one was accused to him as squandering his possessions. 2 And having called him, he said to him, ‘What is this I am hearing about you? Render the account of your stewardship, for you can no longer be steward’. 3 And the steward said within himself, ‘What should I do, because my master is taking-away the stewardship[b] from me? I am not strong-enough to dig. I am ashamed to beg. 4 I know what I will do so that they will welcome me into their houses when I am removed from the stewardship’. 5 And having summoned each one of the debtors of his master, he was saying to the first, ‘How much do you owe to my master?’ 6 And the one said, ‘A hundred baths[c] of olive-oil’. And the one said to him, ‘Take your writings[d], and having sat-down quickly, write fifty’. 7 Then he said to another, ‘And you, how much do you owe?’ And the one said, ‘A hundred cor[e] of wheat’. He says to him, ‘Take your writings, and write eighty’. 8 And the master praised the unrighteous steward because he acted shrewdly[f]. Because the sons of [g] this age are more shrewd in-relation-to their own kind than the sons of the light. 9 And I say to you— make friends for yourselves by means of unrighteous wealth, so that when it fails[h] they[i] will welcome you into the eternal dwellings. 10 The one trustworthy[j] in a very-little thing is also trustworthy in much. And the one unrighteous in a very little thing is also unrighteous in much. 11 Therefore if you did not prove-to-be trustworthy with unrighteous wealth, who will entrust the true[k] thing to you? 12 And if you did not prove-to-be trustworthy with the thing belonging to another[l], who will give you your own thing? 13 No household-servant can be serving[m] two masters. For either he will hate[n] the one and love the other, or he will be devoted to one and disregard the other. You cannot be serving God and wealth[o]”.

Jesus Rebukes The Pharisees: The Thing You Highly Value Is Worthless To God

14 Now the Pharisees, being money-lovers, were listening-to all these things, and they were sneering-at[p] Him. 15 And He said to them, “You are the ones declaring yourselves righteous in the sight of people, but God knows your hearts— because the highly-valued thing among people is an abomination[q] in the sight of God. 16 The Law and the Prophets were until John. From that time on, the kingdom of God is being announced-as-good-news, and everyone is forcing-himself [r] into it. 17 But it is easier that the heaven and the earth should pass away than that one stroke[s] of the Law should fail. 18 Everyone sending-away[t] his wife and marrying another is committing-adultery. And the one marrying one having been sent-away from her husband is committing-adultery.

The Rich Man And Lazarus: What God Values Is What Matters

19 “Now there was a certain rich man. And he was dressing himself in purple and fine-linen, radiantly enjoying-himself daily. 20 And a certain poor man, Lazarus by name, had been put at his gate— having been covered-with-sores, 21 and desiring to be filled-to-satisfaction by the things falling from the table of the rich man. Even[u] indeed the dogs coming were licking his sores. 22 And it came about that the poor man died and he was carried-away by the angels to the bosom of Abraham. And the rich man also died and was buried. 23 And having lifted-up his eyes in Hades while being in torments, he sees Abraham from a-distance, and Lazarus in his bosom[v]. 24 And he, having called, said, ‘Father Abraham, have-mercy-on me and send Lazarus in order that he may dip the tip of his finger in water and cool-off my tongue, because I am suffering-pain in this flame’. 25 But Abraham said, ‘Child, remember that during your life you received your good things, and likewise Lazarus the bad things. But now, here, he is being comforted and you are suffering-pain. 26 And in all these regions, a great chasm has been fixed[w] between us and you[x], so that the ones wanting to cross from here to you are not able, nor may they cross-over from there to us’. 27 And he said, ‘Then I ask you, father, that you send him to the house of my father— 28 for I have five brothers— so that he may solemnly-warn them in order that they also might not come to this place of torment’. 29 But Abraham says, ‘They have Moses and the Prophets. Let them listen-to them’. 30 But the one said, ‘No, father Abraham. But if someone goes to them from the dead, they will repent’. 31 But he said to him, ‘If they do not listen-to Moses and the Prophets, neither will they be persuaded if someone rises-up from the dead’”.

Footnotes

  1. Luke 16:1 Or, household manager, administrator.
  2. Luke 16:3 That is, position of management responsibility.
  3. Luke 16:6 A bath was a liquid measure ranging from 5 to 10 gallons (21-39 liters).
  4. Luke 16:6 Or more specifically, records, receipts, accounts.
  5. Luke 16:7 This dry measure ranged from 6 to 11 bushels (50-90 gallons; 220-393 liters).
  6. Luke 16:8 The point is that he used the resources his master entrusted to him to create a new life for himself. We are to do likewise with regard to our coming heavenly life, v 9.
  7. Luke 16:8 That is, belonging to.
  8. Luke 16:9 Or, gives-out, comes-to-an-end.
  9. Luke 16:9 That is, the ones affected by your generosity who have passed on before you; or, God’s angels.
  10. Luke 16:10 Or, faithful.
  11. Luke 16:11 Or, genuine, real.
  12. Luke 16:12 That is, God. Our present things are God’s resources entrusted to us.
  13. Luke 16:13 That is, be serving-as-slave to.
  14. Luke 16:13 hate... disregard. See Mt 6:24.
  15. Luke 16:13 Or, property, money.
  16. Luke 16:14 The idea of spending now to build up treasures then always seems foolish to those outside God’s family.
  17. Luke 16:15 Or, detestable.
  18. Luke 16:16 That is, trying to force his way into it, whether on God’s terms or not.
  19. Luke 16:17 See Mt 5:18.
  20. Luke 16:18 That is, divorcing. This is an example of the difference in values mentioned in v 15, and a law that will not fail in v 17.
  21. Luke 16:21 That is, Lazarus received help only from passers-by, even the dogs cleaning his sores. Or, But even. That is, Lazarus desired to be filled, but even the dogs tormented him.
  22. Luke 16:23 Same word as earlier, but plural. That is, at his side; or, in his folds (of the garment, as in 6:38), in his lap. This is a reference either to a loving expression of comfort (v 25) and welcome, or to a place of honor.
  23. Luke 16:26 Or, set, established.
  24. Luke 16:26 This word is plural.
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Luke 16
New International Version

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) 2 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.’

3 “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— 4 I know what I’ll do so that, when I lose my job here, people will welcome me into their houses.’

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

6 “‘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.’

7 “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.’

8 “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) 9 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
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路加福音 16
Chinese New Version (Simplified)

不义的管家

16 耶稣又对门徒说：“有一个财主的管家，有人在他主人面前告他浪费主人的财物。 2 主人把他叫来，对他说：‘我听见关于你的是怎么一回事呢？把你管理的帐目交代清楚，因为你不能再作管家了。’ 3 那管家心里说：‘主人不要我再作管家了，我作甚么才好呢？锄地吧，没有力气！讨饭吧，怕羞！ 4 我知道要怎么作了，好使人在我离开管家的职务以后，接我到他们家里去。’ 5 于是把欠他主人债的人，一个一个地叫来，问头一个说：‘你欠我主人多少？’ 6 他说：‘四千公升油。’管家说：‘拿你的欠单去，快坐下写二千。’ 7 又问一个说：‘你欠多少？’他说：‘四万公升麦子。’管家说：‘拿你的欠单去，写三万。’ 8 主人就夸奖这不义的管家作事机警；因为在应付自己的世事上，今世之子比光明之子更精明。 9 我告诉你们，要用不义的钱财（“钱财”亚兰文是“玛门”）去结交朋友，好叫钱财无用的时候，他们可以接你们到永恒的帐棚里。 10 在最小的事上忠心的，在大事上也忠心；在最小的事上不义的，在大事上也不义。 11 如果你们在不义的钱财上不忠心，谁还把真实的钱财托付给你们呢？ 12 如果你们在别人的东西上不忠心，谁还把你们自己的东西交给你们呢？

不能服事两个主人(A)

13 “一个家仆不能服事两个主人；他若不是恨这个爱那个，就是忠于这个轻视那个。你们不能服事　神，又服事金钱。” 14 贪财的法利赛人听见这些话，就嗤笑耶稣。 15 耶稣对他们说：“你们在人面前自称为义，　神却知道你们的心；因为人所高举的，　神却看作是可憎恶的。 16 律法和先知到约翰就结束了。从此，　神的国的福音就传开了，人人都要努力进去。 17 天地过去，要比律法的一点一画失效还容易呢。 18 凡休妻另娶的，就犯了奸淫；娶被丈夫所休的，也是犯了奸淫。

财主与拉撒路

19 “有一个财主，身穿紫色袍和细麻衣，天天奢华宴乐。 20 又有一个乞丐，名叫拉撒路，满身是疮，被人放在财主门口， 21 想得财主桌子上掉下来的零碎充饥；并且有狗来舔他的疮。 22 后来乞丐死了，被天使送到亚伯拉罕的怀里。那财主也死了，并且埋葬了。 23 财主在阴间受痛苦，举目远远望见亚伯拉罕，和他怀里的拉撒路， 24 就喊着说：‘我祖亚伯拉罕啊，可怜我吧！打发拉撒路来用指头蘸点水，凉凉我的舌头吧！因为我在这火焰里非常痛苦。’ 25 亚伯拉罕说：‘孩子，你应该回想你生前享过福，同样拉撒路受过苦，现在他在这里得安慰，你却要受苦了。 26 不但这样，我们与你们之间，有深渊隔开，人想从这边过到你们那里是不可能的，从那边过到我们这边也是不可能的。’ 27 那人说：‘我祖啊，那么求你差遣拉撒路到我家里去， 28 因为我有五个兄弟，他可以警告他们，免得他们也到这受苦的地方来。’ 29 亚伯拉罕说：‘他们有摩西和先知可以听从。’ 30 他说：‘不然，我祖亚伯拉罕啊，如果有人从死人中复活，到他们那里去，他们必定会悔改。’ 31 亚伯拉罕说：‘如果他们不听从摩西和先知，就算有一个从死人中复活的人，他们也不会接受劝告。’”

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Luke 16
King James Version

16 And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods.

2 And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward.

3 Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed.

4 I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses.

5 So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord?

6 And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty.

7 Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore.

8 And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.

9 And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.

10 He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.

11 If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?

12 And if ye have not been faithful in that which is another man's, who shall give you that which is your own?

13 No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

14 And the Pharisees also, who were covetous, heard all these things: and they derided him.

15 And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.

16 The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it.

17 And it is easier for heaven and earth to pass, than one tittle of the law to fail.

18 Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.

19 There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day:

20 And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,

21 And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores.

22 And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried;

23 And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.

24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.

25 But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.

26 And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.

27 Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house:

28 For I have five brethren; that he may testify unto them, lest they also come into this place of torment.

29 Abraham saith unto him, They have Moses and the prophets; let them hear them.

30 And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.

31 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.

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