Beginning
Healing Again on the Sabbath
14 Now[a] one Sabbath when Jesus went to dine[b] at the house of a leader[c] of the Pharisees,[d] they were watching[e] him closely. 2 There[f] right[g] in front of him was a man whose body was swollen with fluid.[h] 3 So[i] Jesus asked[j] the experts in religious law[k] and the Pharisees, “Is it lawful to heal on the Sabbath[l] or not?” 4 But they remained silent. So[m] Jesus[n] took hold of the man,[o] healed him, and sent him away.[p] 5 Then[q] he said to them, “Which of you, if you have a son[r] or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 6 But[s] they could not reply[t] to this.
On Seeking Seats of Honor
7 Then[u] when Jesus[v] noticed how the guests[w] chose the places of honor,[x] he told them a parable. He said to them, 8 “When you are invited by someone to a wedding feast,[y] do not take[z] the place of honor, because a person more distinguished than you may have been invited by your host.[aa] 9 So[ab] the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed,[ac] you will begin to move to the least important[ad] place. 10 But when you are invited, go and take the least important place, so that when your host[ae] approaches he will say to you, ‘Friend, move up here to a better place.’[af] Then you will be honored in the presence of all who share the meal with you. 11 For everyone who exalts himself will be humbled, but[ag] the one who humbles[ah] himself will be exalted.”
12 He[ai] said also to the man[aj] who had invited him, “When you host a dinner or a banquet,[ak] don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid. 13 But when you host an elaborate meal,[al] invite the poor, the crippled,[am] the lame, and[an] the blind.[ao] 14 Then[ap] you will be blessed,[aq] because they cannot repay you, for you will be repaid[ar] at the resurrection of the righteous.”
The Parable of the Great Banquet
15 When[as] one of those at the meal with Jesus[at] heard this, he said to him, “Blessed is everyone[au] who will feast[av] in the kingdom of God!”[aw] 16 But Jesus[ax] said to him, “A man once gave a great banquet[ay] and invited[az] many guests.[ba] 17 At[bb] the time for the banquet[bc] he sent his slave[bd] to tell those who had been invited, ‘Come, because everything is now ready.’ 18 But one after another they all[be] began to make excuses.[bf] The first said to him, ‘I have bought a field,[bg] and I must go out and see it. Please excuse me.’[bh] 19 Another[bi] said, ‘I have bought five yoke of oxen,[bj] and I am going out[bk] to examine them. Please excuse me.’ 20 Another[bl] said, ‘I just got married, and I cannot come.’[bm] 21 So[bn] the slave came back and reported this to his master. Then the master of the household was furious[bo] and said to his slave, ‘Go out quickly[bp] to the streets and alleys of the city,[bq] and bring in the poor,[br] the crippled,[bs] the blind, and the lame.’ 22 Then[bt] the slave said, ‘Sir, what you instructed has been done, and there is still room.’[bu] 23 So[bv] the master said to his[bw] slave, ‘Go out to the highways[bx] and country roads[by] and urge[bz] people[ca] to come in, so that my house will be filled.[cb] 24 For I tell you, not one of those individuals[cc] who were invited[cd] will taste my banquet!’”[ce]
Counting the Cost
25 Now large crowds[cf] were accompanying Jesus,[cg] and turning to them he said, 26 “If anyone comes to me and does not hate[ch] his own father and mother, and wife and children, and brothers and sisters, and even his own life,[ci] he cannot be my disciple. 27 Whoever does not carry his own cross[cj] and follow[ck] me cannot be my disciple. 28 For which of you, wanting to build a tower, doesn’t sit down[cl] first and compute the cost[cm] to see if he has enough money to complete it? 29 Otherwise,[cn] when he has laid[co] a foundation and is not able to finish the tower,[cp] all who see it[cq] will begin to make fun of[cr] him. 30 They will say,[cs] ‘This man[ct] began to build and was not able to finish!’[cu] 31 Or what king, going out to confront another king in battle, will not sit down[cv] first and determine whether he is able with 10,000 to oppose[cw] the one coming against him with 20,000? 32 If he cannot succeed,[cx] he will send a representative[cy] while the other is still a long way off and ask for terms of peace.[cz] 33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions.[da]
34 “Salt[db] is good, but if salt loses its flavor,[dc] how can its flavor be restored? 35 It is of no value[dd] for the soil or for the manure pile; it is to be thrown out.[de] The one who has ears to hear had better listen!”[df]
The Parable of the Lost Sheep and Coin
15 Now all the tax collectors[dg] and sinners were coming[dh] to hear him. 2 But[di] the Pharisees[dj] and the experts in the law[dk] were complaining,[dl] “This man welcomes[dm] sinners and eats with them.”
3 So[dn] Jesus[do] told them[dp] this parable:[dq] 4 “Which one[dr] of you, if he has a hundred[ds] sheep and loses one of them, would not leave the ninety-nine in the open pasture[dt] and go look for[du] the one that is lost until he finds it?[dv] 5 Then[dw] when he has found it, he places it on his shoulders, rejoicing. 6 Returning[dx] home, he calls together[dy] his[dz] friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’ 7 I tell you, in the same way there will be more joy in heaven over one sinner[ea] who repents than over ninety-nine righteous people[eb] who have no need to repent.[ec]
8 “Or what woman, if she has ten silver coins[ed] and loses[ee] one of them,[ef] does not light a lamp, sweep[eg] the house, and search thoroughly until she finds it? 9 Then[eh] when she has found it, she calls together her[ei] friends and neighbors, saying, ‘Rejoice[ej] with me, for I have found the coin[ek] that I had lost.’ 10 In the same way, I tell you, there is joy in the presence of God’s angels[el] over one sinner who repents.”
The Parable of the Compassionate Father
11 Then[em] Jesus[en] said, “A man had two sons. 12 The[eo] younger of them said to his[ep] father, ‘Father, give me the share of the estate[eq] that will belong[er] to me.’ So[es] he divided his[et] assets between them.[eu] 13 After[ev] a few days,[ew] the younger son gathered together all he had and left on a journey to a distant country, and there he squandered[ex] his wealth[ey] with a wild lifestyle. 14 Then[ez] after he had spent everything, a severe famine took place in that country, and he began to be in need. 15 So he went and worked for[fa] one of the citizens of that country, who[fb] sent him to his fields to feed pigs.[fc] 16 He[fd] was longing to eat[fe] the carob pods[ff] the pigs were eating, but[fg] no one gave him anything. 17 But when he came to his senses[fh] he said, ‘How many of my father’s hired workers have food[fi] enough to spare, but here I am dying from hunger! 18 I will get up and go to my father and say to him, “Father, I have sinned[fj] against heaven[fk] and against[fl] you. 19 I am no longer worthy to be called your son; treat me[fm] like one of your hired workers.”’ 20 So[fn] he got up and went to his father. But while he was still a long way from home[fo] his father saw him, and his heart went out to him;[fp] he ran and hugged[fq] his son[fr] and kissed him. 21 Then[fs] his son said to him, ‘Father, I have sinned against heaven[ft] and against you; I am no longer worthy to be called your son.’[fu] 22 But the father said to his slaves,[fv] ‘Hurry! Bring the best robe,[fw] and put it on him! Put a ring on his finger[fx] and sandals[fy] on his feet! 23 Bring[fz] the fattened calf[ga] and kill it! Let us eat[gb] and celebrate, 24 because this son of mine was dead, and is alive again—he was lost and is found!’[gc] So[gd] they began to celebrate.
25 “Now his older son was in the field. As[ge] he came and approached the house, he heard music[gf] and dancing. 26 So[gg] he called one of the slaves[gh] and asked what was happening. 27 The slave replied,[gi] ‘Your brother has returned, and your father has killed the fattened calf[gj] because he got his son[gk] back safe and sound.’ 28 But the older son[gl] became angry[gm] and refused[gn] to go in. His father came out and appealed to him, 29 but he answered[go] his father, ‘Look! These many years I have worked like a slave[gp] for you, and I never disobeyed your commands. Yet[gq] you never gave me even a goat[gr] so that I could celebrate with my friends! 30 But when this son of yours[gs] came back, who has devoured[gt] your assets with prostitutes,[gu] you killed the fattened calf[gv] for him!’ 31 Then[gw] the father[gx] said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 32 It was appropriate[gy] to celebrate and be glad, for your brother[gz] was dead, and is alive; he was lost and is found.’”[ha]
The Parable of the Clever Steward
16 Jesus[hb] also said to the disciples, “There was a rich man who was informed of accusations[hc] that his manager[hd] was wasting[he] his assets. 2 So[hf] he called the manager[hg] in and said to him, ‘What is this I hear about you?[hh] Turn in the account of your administration,[hi] because you can no longer be my manager.’ 3 Then[hj] the manager said to himself, ‘What should I do, since my master is taking my position[hk] away from me? I’m not strong enough to dig,[hl] and I’m too ashamed[hm] to beg. 4 I know[hn] what to do so that when I am put out of management, people will welcome me into their homes.’[ho] 5 So[hp] he contacted[hq] his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’ 6 The man[hr] replied, ‘100 measures[hs] of olive oil.’ The manager[ht] said to him, ‘Take your bill, sit down quickly, and write fifty.’[hu] 7 Then he said to another, ‘And how much do you owe?’ The second man[hv] replied, ‘100 measures[hw] of wheat.’ The manager[hx] said to him, ‘Take your bill, and write 80.’[hy] 8 The[hz] master commended the dishonest[ia] manager because he acted shrewdly.[ib] For the people[ic] of this world are more shrewd in dealing with their contemporaries[id] than the people[ie] of light. 9 And I tell you, make friends for yourselves by how you use worldly wealth,[if] so that when it runs out you will be welcomed[ig] into the eternal homes.[ih]
10 “The one who is faithful in a very little[ii] 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[ij] in handling worldly wealth,[ik] who will entrust you with the true riches?[il] 12 And if you haven’t been trustworthy[im] with someone else’s property,[in] who will give you your own[io] ? 13 No servant can serve two masters, for either he will hate[ip] the one and love the other, or he will be devoted to the one and despise[iq] the other. You cannot serve God and money.”[ir]
More Warnings about the Pharisees
14 The Pharisees[is] (who loved money) heard all this and ridiculed[it] him. 15 But[iu] Jesus[iv] said to them, “You are the ones who justify yourselves in men’s eyes,[iw] but God knows your hearts. For what is highly prized[ix] among men is utterly detestable[iy] in God’s sight.
16 “The law and the prophets were in force[iz] until John;[ja] since then,[jb] the good news of the kingdom of God[jc] has been proclaimed, and everyone is urged to enter it.[jd] 17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter[je] in the law to become void.[jf]
18 “Everyone who divorces his wife and marries[jg] 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[jh] and fine linen and who feasted sumptuously[ji] every day. 20 But at his gate lay[jj] a poor man named Lazarus[jk] whose body was covered with sores,[jl] 21 who longed to eat[jm] what fell from the rich man’s table. In addition, the dogs[jn] came and licked[jo] his sores.
22 “Now[jp] the poor man died and was carried by the angels to Abraham’s side.[jq] The[jr] rich man also died and was buried.[js] 23 And in Hades,[jt] as he was in torment,[ju] he looked up[jv] and saw Abraham far off with Lazarus at his side.[jw] 24 So[jx] he called out,[jy] ‘Father Abraham, have mercy on me, and send Lazarus[jz] to dip the tip of his finger[ka] in water and cool my tongue, because I am in anguish[kb] in this fire.’[kc] 25 But Abraham said, ‘Child,[kd] 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.[ke] 26 Besides all this,[kf] a great chasm[kg] has been fixed between us,[kh] 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[ki] the rich man[kj] said, ‘Then I beg you, father—send Lazarus[kk] to my father’s house 28 (for I have five brothers) to warn[kl] them so that they don’t come[km] into this place of torment.’ 29 But Abraham said,[kn] ‘They have Moses and the prophets; they must respond to[ko] them.’ 30 Then[kp] the rich man[kq] said, ‘No, father Abraham, but if someone from the dead[kr] goes to them, they will repent.’ 31 He[ks] replied to him, ‘If they do not respond to[kt] Moses and the prophets, they will not be convinced even if someone rises from the dead.’”[ku]
Footnotes
- Luke 14:1 tn Grk “Now it happened that one.” 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. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
- Luke 14:1 tn Grk “to eat bread,” an idiom for participating in a meal.
- Luke 14:1 tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.
- Luke 14:1 sn See the note on Pharisees in 5:17.
- Luke 14:1 sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.
- Luke 14:2 tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 14:2 tn Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.
- Luke 14:2 sn This condition called edema or dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.
- Luke 14:3 tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).
- Luke 14:3 tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”
- Luke 14:3 tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).
- Luke 14:3 sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?
- Luke 14:4 tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).
- Luke 14:4 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Luke 14:4 tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomenos) has been taken as indicating attendant circumstance.
- Luke 14:4 tn Or “and let him go.”
- Luke 14:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Luke 14:5 tc Here “son,” found in P45,75 (A) B W M, is the preferred reading. The other reading, “donkey” (found in א K L Ψ ƒ1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”
- Luke 14:6 tn καί (kai) has been translated here as “but” to indicate the contrast present in this context. The experts, who should be expected to know the law, are unable to respond to Jesus’ question.
- Luke 14:6 sn They could not reply. Twice in the scene, the experts remain silent (see v. 4). That, along with the presence of power working through Jesus, serves to indicate endorsement of his work and message.
- Luke 14:7 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Luke 14:7 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Luke 14:7 tn Grk “those who were invited.”
- Luke 14:7 tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.
- Luke 14:8 tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.
- Luke 14:8 tn Grk “do not recline in the place of honor.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
- Luke 14:8 tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.
- Luke 14:9 tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- Luke 14:9 tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.
- Luke 14:9 tn Grk “lowest place” (also in the repetition of the phrase in the next verse).
- Luke 14:10 tn Grk “the one who invited you.”
- Luke 14:10 tn Grk “Go up higher.” This means to move to a more important place.
- Luke 14:11 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.
- Luke 14:11 sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.
- Luke 14:12 tn Here δέ (de) has not been translated.
- Luke 14:12 sn That is, the leader of the Pharisees (v. 1).
- Luke 14:12 tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.
- Luke 14:13 tn This term, δοχή (dochē), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”
- Luke 14:13 sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).
- Luke 14:13 tn Here “and” has been supplied between the last two elements in the series in keeping with English style.
- Luke 14:13 sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.
- Luke 14:14 tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- Luke 14:14 sn You will be blessed. God notes and approves of such generosity.
- Luke 14:14 sn The passive verb will be repaid looks at God’s commendation.
- Luke 14:15 tn Here δέ (de) has not been translated.
- Luke 14:15 tn The reference to “Jesus” has been specified in the translation for clarity.
- Luke 14:15 tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.
- Luke 14:15 tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.
- Luke 14:15 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.
- Luke 14:16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Luke 14:16 tn Or “dinner.”
- Luke 14:16 sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).
- Luke 14:16 tn The word “guests” is not in the Greek text but is implied.
- Luke 14:17 tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 14:17 tn Or “dinner.”
- Luke 14:17 tn See the note on the word “slave” in 7:2.
- Luke 14:18 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). “One after another” is suggested by L&N 61.2.
- Luke 14:18 sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.
- Luke 14:18 sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.
- Luke 14:18 sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”
- Luke 14:19 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 14:19 sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.
- Luke 14:19 tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”
- Luke 14:20 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 14:20 sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.
- Luke 14:21 tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.
- Luke 14:21 tn Grk “being furious, said.” The participle ὀργισθείς (orgistheis) has been translated as a finite verb due to requirements of contemporary English style.
- Luke 14:21 sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.
- Luke 14:21 tn Or “town.”
- Luke 14:21 sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.
- Luke 14:21 tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
- Luke 14:22 tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.
- Luke 14:22 sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.
- Luke 14:23 tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.
- Luke 14:23 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
- Luke 14:23 sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.
- Luke 14:23 tn The Greek word φραγμός (phragmos) refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).
- Luke 14:23 tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”
- Luke 14:23 tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
- Luke 14:23 sn So that my house will be filled. God will bless many people.
- Luke 14:24 tn The Greek word here is ἀνήρ (anēr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.
- Luke 14:24 sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.
- Luke 14:24 tn Or “dinner.”
- Luke 14:25 sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.
- Luke 14:25 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
- Luke 14:26 tn This figurative use operates on a relative scale. God is to be loved more than family or self.
- Luke 14:26 tn Grk “his own soul,” but ψυχή (psuchē) is frequently used of one’s physical life. It clearly has that meaning in this context.
- Luke 14:27 sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.
- Luke 14:27 tn Grk “and come after.” In combination with the verb ἔρχομαι (erchomai) the improper preposition ὀπίσω (opisō) means “follow.”
- Luke 14:28 tn The participle καθίσας (kathisas) has been translated as a finite verb due to requirements of contemporary English style.
- Luke 14:28 tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (psēphizō, “compute”) and δαπάνη (dapanē, “cost”) are economic terms.
- Luke 14:29 tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε (hina mēpote, “lest”) has been translated as “Otherwise.”
- Luke 14:29 tn The participle θέντος (thentos) has been taken temporally.
- Luke 14:29 tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
- Luke 14:29 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
- Luke 14:29 tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.
- Luke 14:30 tn Grk “make fun of him, saying.”
- Luke 14:30 sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.
- Luke 14:30 sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.
- Luke 14:31 tn The participle καθίσας (kathisas) has been translated as a finite verb due to requirements of contemporary English style.
- Luke 14:31 tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”
- Luke 14:32 tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.
- Luke 14:32 tn Grk “a messenger.”
- Luke 14:32 sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.
- Luke 14:33 tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.
- Luke 14:34 tn Grk “Now salt…”; here οὖν has not been translated.sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
- Luke 14:34 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), recounts how when he was asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be, both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.
- Luke 14:35 tn Or “It is not useful” (L&N 65.32).
- Luke 14:35 tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.
- Luke 14:35 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).
- Luke 15:1 sn See the note on tax collectors in 3:12.
- Luke 15:1 tn Grk “were drawing near.”
- Luke 15:2 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
- Luke 15:2 sn See the note on Pharisees in 5:17.
- Luke 15:2 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
- Luke 15:2 tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
- Luke 15:2 tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.
- Luke 15:3 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.
- Luke 15:3 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Luke 15:3 sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.
- Luke 15:3 tn Grk “parable, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
- Luke 15:4 tn Grk “What man.” The Greek word ἄνθρωπος (anthrōpos) is used here in a somewhat generic sense.
- Luke 15:4 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
- Luke 15:4 tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.
- Luke 15:4 tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.
- Luke 15:4 sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.
- Luke 15:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Luke 15:6 tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 15:6 sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).
- Luke 15:6 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.
- Luke 15:7 sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.
- Luke 15:7 tn Here δικαίοις (dikaiois) is an adjective functioning substantivally and has been translated “righteous people.”
- Luke 15:7 tn Or “who do not need to repent”; Grk “who do not have need of repentance.”
- Luke 15:8 sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.
- Luke 15:8 tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (echousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesē) in the conditional clause to improve the English style.
- Luke 15:8 tn Grk “one coin.”
- Luke 15:8 tn Grk “and sweep,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
- Luke 15:9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Luke 15:9 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
- Luke 15:9 sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.
- Luke 15:9 tn Grk “drachma.”
- Luke 15:10 sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.
- Luke 15:11 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Luke 15:11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Luke 15:12 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 15:12 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
- Luke 15:12 tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”
- Luke 15:12 tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”
- Luke 15:12 tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.
- Luke 15:12 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
- Luke 15:12 sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).
- Luke 15:13 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 15:13 tn Grk “after not many days.”
- Luke 15:13 tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).
- Luke 15:13 tn Or “estate” (the same word has been translated “estate” in v. 12).
- Luke 15:14 tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.
- Luke 15:15 tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).
- Luke 15:15 tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.
- Luke 15:15 sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).
- Luke 15:16 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 15:16 tn Or “would gladly have eaten”; Grk “was longing to be filled with.”
- Luke 15:16 tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).
- Luke 15:16 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
- Luke 15:17 tn Grk “came to himself” (an idiom).
- Luke 15:17 tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).
- Luke 15:18 sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”
- Luke 15:18 sn The phrase against heaven is a circumlocution for God.
- Luke 15:18 tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cp. Jdth 5:17; 1 Km 7:6; 20:1).”
- Luke 15:19 tn Or “make me.” Here is a sign of total humility.
- Luke 15:20 tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.
- Luke 15:20 tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).
- Luke 15:20 tn Or “felt great affection for him,” “felt great pity for him.”sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.
- Luke 15:20 tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.
- Luke 15:20 tn Grk “him”; the referent (the son) has been specified in the translation for clarity.
- Luke 15:21 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Luke 15:21 sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.
- Luke 15:21 sn The younger son launches into his confession just as he had planned. See vv. 18-19.
- Luke 15:22 tn See the note on the word “slave” in 7:2.
- Luke 15:22 sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.
- Luke 15:22 tn Grk “hand,” but χείρ (cheir) can refer to either the whole hand or any relevant part of it (L&N 8.30).
- Luke 15:22 sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.
- Luke 15:23 tn Grk “And bring.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- Luke 15:23 tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.
- Luke 15:23 tn The participle φαγόντες (phagontes) has been translated as a finite verb due to requirements of contemporary English style.
- Luke 15:24 sn This statement links the parable to the theme of 15:6, 9.
- Luke 15:24 tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.
- Luke 15:25 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 15:25 sn This would have been primarily instrumental music, but might include singing as well.
- Luke 15:26 tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.
- Luke 15:26 tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).
- Luke 15:27 tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.
- Luke 15:27 tn See note on the phrase “fattened calf” in v. 23.
- Luke 15:27 tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.
- Luke 15:28 tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.
- Luke 15:28 tn The aorist verb ὠργίσθη (ōrgisthē) has been translated as an ingressive aorist, reflecting entry into a state or condition.
- Luke 15:28 sn Ironically the attitude of the older son has left him outside and without joy.
- Luke 15:29 tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”
- Luke 15:29 tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.
- Luke 15:29 tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.
- Luke 15:29 sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”
- Luke 15:30 sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).
- Luke 15:30 sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.
- Luke 15:30 sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.
- Luke 15:30 sn See note on the phrase “fattened calf” in v. 23.
- Luke 15:31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.
- Luke 15:31 tn Grk “he”; the referent (the father) has been specified in the translation for clarity.
- Luke 15:32 tn Or “necessary.”
- Luke 15:32 sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.
- Luke 15:32 sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.
- Luke 16:1 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
- 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.”
- 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.
- Luke 16:1 tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).
- 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.
- Luke 16:2 tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.
- Luke 16:2 sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.
- Luke 16:2 tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomos).
- Luke 16:3 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.
- Luke 16:3 tn Grk “the stewardship,” “the management.”
- 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.
- 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.
- 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.
- Luke 16:4 sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).
- Luke 16:5 tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.
- Luke 16:5 tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as a finite verb due to requirements of contemporary English style.
- Luke 16:6 tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.
- 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.
- 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.
- 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.
- 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.
- 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.
- Luke 16:7 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.
- Luke 16:7 sn The percentage of reduction may not be as great because of the change in material.
- Luke 16:8 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
- 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.
- 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.
- Luke 16:8 tn Grk “sons” (an idiom).
- Luke 16:8 tn Grk “with their own generation.”
- 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.
- 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).
- Luke 16:9 tn Grk “they may welcome you.”
- Luke 16:9 tn Grk “eternal tents” (as dwelling places).
- 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.
- Luke 16:11 tn Or “faithful.”
- Luke 16:11 tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.
- 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.
- Luke 16:12 tn Or “faithful.”
- Luke 16:12 tn Grk “have not been faithful with what is another’s.”
- Luke 16:12 tn Grk “what is your own.”
- 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.
- Luke 16:13 tn Or “and treat [the other] with contempt.”
- 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.
- Luke 16:14 sn See the note on Pharisees in 5:17.
- 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).
- Luke 16:15 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
- Luke 16:15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- 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.
- Luke 16:15 tn Or “exalted.” This refers to the pride that often comes with money and position.
- Luke 16:15 tn Or “is an abomination,” “is abhorrent” (L&N 25.187).
- 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).
- Luke 16:16 sn John refers to John the Baptist.
- Luke 16:16 sn Until John; since then. This verse indicates a shift in era, from law to kingdom.
- 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.
- 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.
- Luke 16:17 tn Or “one small part of a letter” (L&N 33.37).
- 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.
- 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.
- 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.
- Luke 16:19 tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.
- 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).
- 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.
- Luke 16:20 tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).
- Luke 16:21 tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.
- Luke 16:21 tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).
- 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.
- 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.
- 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).
- Luke 16:22 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 16:22 sn The shorter description suggests a different fate, which is confirmed in the following verses.
- 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).
- Luke 16:23 sn Hades is a place of torment, especially as one knows that he is separated from God.
- Luke 16:23 tn Grk “he lifted up his eyes” (an idiom).
- 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.”
- Luke 16:24 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.
- Luke 16:24 tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”
- 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.)
- 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.
- Luke 16:24 tn Or “in terrible pain” (L&N 24.92).
- Luke 16:24 sn Fire in this context is OT imagery; see Isa 66:24.
- Luke 16:25 tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.
- Luke 16:25 tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.
- 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.
- Luke 16:26 sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.
- Luke 16:26 tn Grk “between us and you.”
- Luke 16:27 tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.
- Luke 16:27 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
- 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.
- 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.
- Luke 16:28 tn Grk “lest they also come.”
- Luke 16:29 tn Grk “says.” This is one of the few times Luke uses the historical present.
- 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).
- Luke 16:30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Luke 16:30 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
- 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.
- Luke 16:31 tn Here δέ (de) has not been translated.
- Luke 16:31 tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.
- 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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