Lukas 13:22--16:31
Konteks13:22 Then 1 Jesus 2 traveled throughout 3 towns 4 and villages, teaching and making his way toward 5 Jerusalem. 6 13:23 Someone 7 asked 8 him, “Lord, will only a few 9 be saved?” So 10 he said to them, 13:24 “Exert every effort 11 to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once 12 the head of the house 13 gets up 14 and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, 15 let us in!’ 16 But he will answer you, 17 ‘I don’t know where you come from.’ 18 13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ 19 13:27 But 20 he will reply, 21 ‘I don’t know where you come from! 22 Go away from me, all you evildoers!’ 23 13:28 There will be weeping and gnashing of teeth 24 when you see Abraham, Isaac, Jacob, 25 and all the prophets in the kingdom of God 26 but you yourselves thrown out. 27 13:29 Then 28 people 29 will come from east and west, and from north and south, and take their places at the banquet table 30 in the kingdom of God. 31 13:30 But 32 indeed, 33 some are last 34 who will be first, and some are first who will be last.”
13:31 At that time, 35 some Pharisees 36 came up and said to Jesus, 37 “Get away from here, 38 because Herod 39 wants to kill you.” 13:32 But 40 he said to them, “Go 41 and tell that fox, 42 ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day 43 I will complete my work. 44 13:33 Nevertheless I must 45 go on my way today and tomorrow and the next day, because it is impossible 46 that a prophet should be killed 47 outside Jerusalem.’ 48 13:34 O Jerusalem, Jerusalem, 49 you who kill the prophets and stone those who are sent to you! 50 How often I have longed 51 to gather your children together as a hen gathers her chicks under her wings, but 52 you would have none of it! 53 13:35 Look, your house is forsaken! 54 And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” 55
14:1 Now 56 one Sabbath when Jesus went to dine 57 at the house of a leader 58 of the Pharisees, 59 they were watching 60 him closely. 14:2 There 61 right 62 in front of him was a man suffering from dropsy. 63 14:3 So 64 Jesus asked 65 the experts in religious law 66 and the Pharisees, “Is it lawful to heal on the Sabbath 67 or not?” 14:4 But they remained silent. So 68 Jesus 69 took hold of the man, 70 healed him, and sent him away. 71 14:5 Then 72 he said to them, “Which of you, if you have a son 73 or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 14:6 But 74 they could not reply 75 to this.
14:7 Then 76 when Jesus 77 noticed how the guests 78 chose the places of honor, 79 he told them a parable. He said to them, 14:8 “When you are invited by someone to a wedding feast, 80 do not take 81 the place of honor, because a person more distinguished than you may have been invited by your host. 82 14:9 So 83 the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, 84 you will begin to move to the least important 85 place. 14:10 But when you are invited, go and take the least important place, so that when your host 86 approaches he will say to you, ‘Friend, move up here to a better place.’ 87 Then you will be honored in the presence of all who share the meal with you. 14:11 For everyone who exalts himself will be humbled, but 88 the one who humbles 89 himself will be exalted.”
14:12 He 90 said also to the man 91 who had invited him, “When you host a dinner or a banquet, 92 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. 14:13 But when you host an elaborate meal, 93 invite the poor, the crippled, 94 the lame, and 95 the blind. 96 14:14 Then 97 you will be blessed, 98 because they cannot repay you, for you will be repaid 99 at the resurrection of the righteous.”
14:15 When 100 one of those at the meal with Jesus 101 heard this, he said to him, “Blessed is everyone 102 who will feast 103 in the kingdom of God!” 104 14:16 But Jesus 105 said to him, “A man once gave a great banquet 106 and invited 107 many guests. 108 14:17 At 109 the time for the banquet 110 he sent his slave 111 to tell those who had been invited, ‘Come, because everything is now ready.’ 14:18 But one after another they all 112 began to make excuses. 113 The first said to him, ‘I have bought a field, 114 and I must go out and see it. Please excuse me.’ 115 14:19 Another 116 said, ‘I have bought five yoke of oxen, 117 and I am going out 118 to examine them. Please excuse me.’ 14:20 Another 119 said, ‘I just got married, and I cannot come.’ 120 14:21 So 121 the slave came back and reported this to his master. Then the master of the household was furious 122 and said to his slave, ‘Go out quickly 123 to the streets and alleys of the city, 124 and bring in the poor, 125 the crippled, 126 the blind, and the lame.’ 14:22 Then 127 the slave said, ‘Sir, what you instructed has been done, and there is still room.’ 128 14:23 So 129 the master said to his 130 slave, ‘Go out to the highways 131 and country roads 132 and urge 133 people 134 to come in, so that my house will be filled. 135 14:24 For I tell you, not one of those individuals 136 who were invited 137 will taste my banquet!’” 138
14:25 Now large crowds 139 were accompanying Jesus, 140 and turning to them he said, 14:26 “If anyone comes to me and does not hate 141 his own father and mother, and wife and children, and brothers and sisters, and even his own life, 142 he cannot be my disciple. 14:27 Whoever does not carry his own cross 143 and follow 144 me cannot be my disciple. 14:28 For which of you, wanting to build a tower, doesn’t sit down 145 first and compute the cost 146 to see if he has enough money to complete it? 14:29 Otherwise, 147 when he has laid 148 a foundation and is not able to finish the tower, 149 all who see it 150 will begin to make fun of 151 him. 14:30 They will say, 152 ‘This man 153 began to build and was not able to finish!’ 154 14:31 Or what king, going out to confront another king in battle, will not sit down 155 first and determine whether he is able with ten thousand to oppose 156 the one coming against him with twenty thousand? 14:32 If he cannot succeed, 157 he will send a representative 158 while the other is still a long way off and ask for terms of peace. 159 14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. 160
14:34 “Salt 161 is good, but if salt loses its flavor, 162 how can its flavor be restored? 14:35 It is of no value 163 for the soil or for the manure pile; it is to be thrown out. 164 The one who has ears to hear had better listen!” 165
15:1 Now all the tax collectors 166 and sinners were coming 167 to hear him. 15:2 But 168 the Pharisees 169 and the experts in the law 170 were complaining, 171 “This man welcomes 172 sinners and eats with them.”
15:3 So 173 Jesus 174 told them 175 this parable: 176 15:4 “Which one 177 of you, if he has a hundred 178 sheep and loses one of them, would not leave the ninety-nine in the open pasture 179 and go look for 180 the one that is lost until he finds it? 181 15:5 Then 182 when he has found it, he places it on his shoulders, rejoicing. 15:6 Returning 183 home, he calls together 184 his 185 friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’ 15:7 I tell you, in the same way there will be more joy in heaven over one sinner 186 who repents than over ninety-nine righteous people 187 who have no need to repent. 188
15:8 “Or what woman, if she has ten silver coins 189 and loses 190 one of them, 191 does not light a lamp, sweep 192 the house, and search thoroughly until she finds it? 15:9 Then 193 when she has found it, she calls together her 194 friends and neighbors, saying, ‘Rejoice 195 with me, for I have found the coin 196 that I had lost.’ 15:10 In the same way, I tell you, there is joy in the presence of God’s angels 197 over one sinner who repents.”
15:11 Then 198 Jesus 199 said, “A man had two sons. 15:12 The 200 younger of them said to his 201 father, ‘Father, give me the share of the estate 202 that will belong 203 to me.’ So 204 he divided his 205 assets between them. 206 15:13 After 207 a few days, 208 the younger son gathered together all he had and left on a journey to a distant country, and there he squandered 209 his wealth 210 with a wild lifestyle. 15:14 Then 211 after he had spent everything, a severe famine took place in that country, and he began to be in need. 15:15 So he went and worked for 212 one of the citizens of that country, who 213 sent him to his fields to feed pigs. 214 15:16 He 215 was longing to eat 216 the carob pods 217 the pigs were eating, but 218 no one gave him anything. 15:17 But when he came to his senses 219 he said, ‘How many of my father’s hired workers have food 220 enough to spare, but here I am dying from hunger! 15:18 I will get up and go to my father and say to him, “Father, I have sinned 221 against heaven 222 and against 223 you. 15:19 I am no longer worthy to be called your son; treat me 224 like one of your hired workers.”’ 15:20 So 225 he got up and went to his father. But while he was still a long way from home 226 his father saw him, and his heart went out to him; 227 he ran and hugged 228 his son 229 and kissed him. 15:21 Then 230 his son said to him, ‘Father, I have sinned against heaven 231 and against you; I am no longer worthy to be called your son.’ 232 15:22 But the father said to his slaves, 233 ‘Hurry! Bring the best robe, 234 and put it on him! Put a ring on his finger 235 and sandals 236 on his feet! 15:23 Bring 237 the fattened calf 238 and kill it! Let us eat 239 and celebrate, 15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ 240 So 241 they began to celebrate.
15:25 “Now his older son was in the field. As 242 he came and approached the house, he heard music 243 and dancing. 15:26 So 244 he called one of the slaves 245 and asked what was happening. 15:27 The slave replied, 246 ‘Your brother has returned, and your father has killed the fattened calf 247 because he got his son 248 back safe and sound.’ 15:28 But the older son 249 became angry 250 and refused 251 to go in. His father came out and appealed to him, 15:29 but he answered 252 his father, ‘Look! These many years I have worked like a slave 253 for you, and I never disobeyed your commands. Yet 254 you never gave me even a goat 255 so that I could celebrate with my friends! 15:30 But when this son of yours 256 came back, who has devoured 257 your assets with prostitutes, 258 you killed the fattened calf 259 for him!’ 15:31 Then 260 the father 261 said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 15:32 It was appropriate 262 to celebrate and be glad, for your brother 263 was dead, and is alive; he was lost and is found.’” 264
16:1 Jesus 265 also said to the disciples, “There was a rich man who was informed of accusations 266 that his manager 267 was wasting 268 his assets. 16:2 So 269 he called the manager 270 in and said to him, ‘What is this I hear about you? 271 Turn in the account of your administration, 272 because you can no longer be my manager.’ 16:3 Then 273 the manager said to himself, ‘What should I do, since my master is taking my position 274 away from me? I’m not strong enough to dig, 275 and I’m too ashamed 276 to beg. 16:4 I know 277 what to do so that when I am put out of management, people will welcome me into their homes.’ 278 16:5 So 279 he contacted 280 his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’ 16:6 The man 281 replied, ‘A hundred measures 282 of olive oil.’ The manager 283 said to him, ‘Take your bill, sit down quickly, and write fifty.’ 284 16:7 Then he said to another, ‘And how much do you owe?’ The second man 285 replied, ‘A hundred measures 286 of wheat.’ The manager 287 said to him, ‘Take your bill, and write eighty.’ 288 16:8 The 289 master commended the dishonest 290 manager because he acted shrewdly. 291 For the people 292 of this world are more shrewd in dealing with their contemporaries 293 than the people 294 of light. 16:9 And I tell you, make friends for yourselves by how you use worldly wealth, 295 so that when it runs out you will be welcomed 296 into the eternal homes. 297
16:10 “The one who is faithful in a very little 298 is also faithful in much, and the one who is dishonest in a very little is also dishonest in much. 16:11 If then you haven’t been trustworthy 299 in handling worldly wealth, 300 who will entrust you with the true riches? 301 16:12 And if you haven’t been trustworthy 302 with someone else’s property, 303 who will give you your own 304 ? 16:13 No servant can serve two masters, for either he will hate 305 the one and love the other, or he will be devoted to the one and despise 306 the other. You cannot serve God and money.” 307
16:14 The Pharisees 308 (who loved money) heard all this and ridiculed 309 him. 16:15 But 310 Jesus 311 said to them, “You are the ones who justify yourselves in men’s eyes, 312 but God knows your hearts. For what is highly prized 313 among men is utterly detestable 314 in God’s sight.
16:16 “The law and the prophets were in force 315 until John; 316 since then, 317 the good news of the kingdom of God 318 has been proclaimed, and everyone is urged to enter it. 319 16:17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter 320 in the law to become void. 321
16:18 “Everyone who divorces his wife and marries 322 someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.
16:19 “There was a rich man who dressed in purple 323 and fine linen and who feasted sumptuously 324 every day. 16:20 But at his gate lay 325 a poor man named Lazarus 326 whose body was covered with sores, 327 16:21 who longed to eat 328 what fell from the rich man’s table. In addition, the dogs 329 came and licked 330 his sores.
16:22 “Now 331 the poor man died and was carried by the angels to Abraham’s side. 332 The 333 rich man also died and was buried. 334 16:23 And in hell, 335 as he was in torment, 336 he looked up 337 and saw Abraham far off with Lazarus at his side. 338 16:24 So 339 he called out, 340 ‘Father Abraham, have mercy on me, and send Lazarus 341 to dip the tip of his finger 342 in water and cool my tongue, because I am in anguish 343 in this fire.’ 344 16:25 But Abraham said, ‘Child, 345 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. 346 16:26 Besides all this, 347 a great chasm 348 has been fixed between us, 349 so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’ 16:27 So 350 the rich man 351 said, ‘Then I beg you, father – send Lazarus 352 to my father’s house 16:28 (for I have five brothers) to warn 353 them so that they don’t come 354 into this place of torment.’ 16:29 But Abraham said, 355 ‘They have Moses and the prophets; they must respond to 356 them.’ 16:30 Then 357 the rich man 358 said, ‘No, father Abraham, but if someone from the dead 359 goes to them, they will repent.’ 16:31 He 360 replied to him, ‘If they do not respond to 361 Moses and the prophets, they will not be convinced even if someone rises from the dead.’” 362
[13:22] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:22] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:22] 3 tn This is a distributive use of κατά (kata); see L&N 83:12.
[13:22] 5 tn Grk “making his journey toward.” This is the first of several travel notes in Luke’s Jerusalem journey section of Luke 9-19; other notes appear at 17:11; 18:31; 19:28, 41.
[13:22] 6 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:23] 7 tn Here δέ (de) has not been translated.
[13:23] 9 sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.
[13:23] 10 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.
[13:24] 11 tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.
[13:25] 12 tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.
[13:25] 13 tn Or “the master of the household.”
[13:25] 14 tn Or “rises,” or “stands up.”
[13:25] 16 tn Grk “Open to us.”
[13:25] 17 tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”
[13:25] 18 sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.
[13:26] 19 sn This term refers to wide streets, and thus suggests the major streets of a city.
[13:27] 20 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:27] 21 tc Most
[13:27] tn Grk “he will say, saying to you.” The participle λέγων (legwn) and its indirect object ὑμῖν (Jumin) are redundant in contemporary English and have not been translated.
[13:27] 22 sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.
[13:27] 23 tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.
[13:28] 24 sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.
[13:28] 25 tn Grk “and Isaac and Jacob,” 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.
[13:28] 26 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[13:28] 27 tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.
[13:29] 28 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.
[13:29] 29 tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.
[13:29] 30 tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.
[13:29] 31 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[13:30] 32 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:30] 34 sn Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23), but “Will it be you?”
[13:31] 35 tn Grk “At that very hour.”
[13:31] 36 sn See the note on Pharisees in 5:17.
[13:31] 37 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:31] 38 tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”
[13:31] 39 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[13:32] 40 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:32] 41 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
[13:32] 42 sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).
[13:32] 43 sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.
[13:32] 44 tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.
[13:33] 45 tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.
[13:33] 46 tn Or “unthinkable.” See L&N 71.4 for both possible meanings.
[13:33] 47 tn Or “should perish away from.”
[13:33] 48 sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.
[13:33] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:34] 49 sn The double use of the city’s name betrays intense emotion.
[13:34] 50 tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).
[13:34] 51 sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.
[13:34] 52 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:34] 53 tn Grk “you were not willing.”
[13:35] 54 sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.
[13:35] 55 sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.
[14:1] 56 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.
[14:1] 57 tn Grk “to eat bread,” an idiom for participating in a meal.
[14:1] 58 tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.
[14:1] 59 sn See the note on Pharisees in 5:17.
[14:1] 60 sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.
[14:2] 61 tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:2] 62 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.
[14:2] 63 sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.
[14:3] 64 tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).
[14:3] 65 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.”
[14:3] 66 tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).
[14:3] 67 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)?
[14:4] 68 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).
[14:4] 69 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:4] 70 tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.
[14:4] 71 tn Or “and let him go.”
[14:5] 72 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:5] 73 tc Here “son,” found in Ì45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë1,13 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.”
[14:6] 74 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.
[14:6] 75 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.
[14:7] 76 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:7] 77 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:7] 78 tn Grk “those who were invited.”
[14:7] 79 tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.
[14:8] 80 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.
[14:8] 81 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.
[14:8] 82 tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.
[14:9] 83 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.
[14:9] 84 tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.
[14:9] 85 tn Grk “lowest place” (also in the repetition of the phrase in the next verse).
[14:10] 86 tn Grk “the one who invited you.”
[14:10] 87 tn Grk “Go up higher.” This means to move to a more important place.
[14:11] 88 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.
[14:11] 89 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.
[14:12] 90 tn Here δέ (de) has not been translated.
[14:12] 91 sn That is, the leader of the Pharisees (v. 1).
[14:12] 92 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.
[14:13] 93 tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”
[14:13] 94 sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).
[14:13] 95 tn Here “and” has been supplied between the last two elements in the series in keeping with English style.
[14:13] 96 sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.
[14:14] 97 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.
[14:14] 98 sn You will be blessed. God notes and approves of such generosity.
[14:14] 99 sn The passive verb will be repaid looks at God’s commendation.
[14:15] 100 tn Here δέ (de) has not been translated.
[14:15] 101 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:15] 102 tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.
[14:15] 103 tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.
[14:15] 104 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[14:16] 105 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:16] 107 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).
[14:16] 108 tn The word “guests” is not in the Greek text but is implied.
[14:17] 109 tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:17] 111 tn See the note on the word “slave” in 7:2.
[14:18] 112 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.
[14:18] 113 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.
[14:18] 114 sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.
[14:18] 115 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.”
[14:19] 116 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:19] 117 sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.
[14:19] 118 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.”
[14:20] 119 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:20] 120 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.
[14:21] 121 tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.
[14:21] 122 tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.
[14:21] 123 sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.
[14:21] 125 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.
[14:21] 126 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.
[14:22] 127 tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.
[14:22] 128 sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.
[14:23] 129 tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.
[14:23] 130 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[14:23] 131 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.
[14:23] 132 tn The Greek word φραγμός (fragmo") 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).
[14:23] 133 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.”
[14:23] 134 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.
[14:23] 135 sn So that my house will be filled. God will bless many people.
[14:24] 136 tn The Greek word here is ἀνήρ (anhr), 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.
[14:24] 137 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.
[14:25] 139 sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.
[14:25] 140 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:26] 141 tn This figurative use operates on a relative scale. God is to be loved more than family or self.
[14:26] 142 tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
[14:27] 143 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.
[14:27] 144 tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”
[14:28] 145 tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.
[14:28] 146 tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.
[14:29] 147 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 ({ina mhpote, “lest”) has been translated as “Otherwise.”
[14:29] 148 tn The participle θέντος (qentos) has been taken temporally.
[14:29] 149 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.
[14:29] 150 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.
[14:29] 151 tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.
[14:30] 152 tn Grk “make fun of him, saying.”
[14:30] 153 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.
[14:30] 154 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.
[14:31] 155 tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[14:31] 156 tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”
[14:32] 157 tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.
[14:32] 158 tn Grk “a messenger.”
[14:32] 159 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.
[14:33] 160 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.
[14:33] 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.
[14:34] 161 tn Grk “Now salt…”; here οὖν has not been translated.
[14:34] 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.
[14:34] 162 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.
[14:35] 163 tn Or “It is not useful” (L&N 65.32).
[14:35] 164 tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.
[14:35] 165 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).
[15:1] 166 sn See the note on tax collectors in 3:12.
[15:1] 167 tn Grk “were drawing near.”
[15:2] 168 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[15:2] 169 sn See the note on Pharisees in 5:17.
[15:2] 170 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[15:2] 171 tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:2] 172 tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.
[15:3] 173 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.
[15:3] 174 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[15:3] 175 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.
[15:3] 176 tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[15:4] 177 tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
[15:4] 178 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
[15:4] 179 tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.
[15:4] 180 tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.
[15:4] 181 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.
[15:5] 182 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:6] 183 tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:6] 184 sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).
[15:6] 185 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.
[15:7] 186 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.
[15:7] 187 tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”
[15:7] 188 tn Or “who do not need to repent”; Grk “who do not have need of repentance.”
[15:8] 189 sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.
[15:8] 190 tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.
[15:8] 192 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.
[15:9] 193 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:9] 194 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[15:9] 195 sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.
[15:10] 197 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.
[15:11] 198 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:11] 199 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[15:12] 200 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:12] 201 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[15:12] 202 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.”
[15:12] 203 tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”
[15:12] 204 tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.
[15:12] 205 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[15:12] 206 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).
[15:13] 207 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:13] 208 tn Grk “after not many days.”
[15:13] 209 tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).
[15:13] 210 tn Or “estate” (the same word has been translated “estate” in v. 12).
[15:14] 211 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.
[15:15] 212 tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).
[15:15] 213 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.
[15:15] 214 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).
[15:16] 215 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:16] 216 tn Or “would gladly have eaten”; Grk “was longing to be filled with.”
[15:16] 217 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).
[15:16] 218 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[15:17] 219 tn Grk “came to himself” (an idiom).
[15:17] 220 tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).
[15:18] 221 sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”
[15:18] 222 sn The phrase against heaven is a circumlocution for God.
[15:18] 223 tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”
[15:19] 224 tn Or “make me.” Here is a sign of total humility.
[15:20] 225 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.
[15:20] 226 tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).
[15:20] 227 tn Or “felt great affection for him,” “felt great pity for him.”
[15:20] 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.
[15:20] 228 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.
[15:20] 229 tn Grk “him”; the referent (the son) has been specified in the translation for clarity.
[15:21] 230 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:21] 231 sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.
[15:21] 232 sn The younger son launches into his confession just as he had planned. See vv. 18-19.
[15:22] 233 tn See the note on the word “slave” in 7:2.
[15:22] 234 sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.
[15:22] 235 tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).
[15:22] 236 sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.
[15:23] 237 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.
[15:23] 238 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.
[15:23] 239 tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.
[15:24] 240 sn This statement links the parable to the theme of 15:6, 9.
[15:24] 241 tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.
[15:25] 242 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:25] 243 sn This would have been primarily instrumental music, but might include singing as well.
[15:26] 244 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.
[15:26] 245 tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).
[15:27] 246 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.
[15:27] 247 tn See note on the phrase “fattened calf” in v. 23.
[15:27] 248 tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.
[15:28] 249 tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.
[15:28] 250 tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.
[15:28] 251 sn Ironically the attitude of the older son has left him outside and without joy.
[15:29] 252 tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”
[15:29] 253 tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.
[15:29] 254 tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.
[15:29] 255 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!”
[15:30] 256 sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).
[15:30] 257 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.
[15:30] 258 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.
[15:30] 259 sn See note on the phrase “fattened calf” in v. 23.
[15:31] 260 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.
[15:31] 261 tn Grk “he”; the referent (the father) has been specified in the translation for clarity.
[15:32] 262 tn Or “necessary.”
[15:32] 263 sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.
[15:32] 264 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.
[16:1] 265 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[16:1] 266 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.”
[16:1] 267 sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.
[16:1] 268 tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).
[16:2] 269 tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.
[16:2] 270 tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.
[16:2] 271 sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.
[16:2] 272 tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").
[16:3] 273 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.
[16:3] 274 tn Grk “the stewardship,” “the management.”
[16:3] 275 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.
[16:3] 276 tn Grk “I do not have strength to dig; I am ashamed to beg.”
[16:3] 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.
[16:4] 277 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.
[16:4] 278 sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).
[16:5] 279 tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.
[16:5] 280 tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[16:6] 281 tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.
[16:6] 282 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.
[16:6] 283 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.
[16:6] 284 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.
[16:7] 285 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.
[16:7] 286 sn The hundred measures here was a hundreds 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.
[16:7] 287 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.
[16:7] 288 sn The percentage of reduction may not be as great because of the change in material.
[16:8] 289 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:8] 290 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.
[16:8] 291 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.
[16:8] 292 tn Grk “sons” (an idiom).
[16:8] 293 tn Grk “with their own generation.”
[16:8] 294 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.
[16:9] 295 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).
[16:9] 296 sn The passive refers to the welcome of heaven.
[16:9] 297 tn Grk “eternal tents” (as dwelling places).
[16:10] 298 sn The point of the statement faithful in a very little is that character is shown in how little things are treated.
[16:11] 300 tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.
[16:11] 301 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.
[16:12] 303 tn Grk “have not been faithful with what is another’s.”
[16:12] 304 tn Grk “what is your own.”
[16:13] 305 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.
[16:13] 306 tn Or “and treat [the other] with contempt.”
[16:13] 307 tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.
[16:13] 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. God must be first, not money or possessions.
[16:14] 308 sn See the note on Pharisees in 5:17.
[16:14] 309 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).
[16:15] 310 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[16:15] 311 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[16:15] 312 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 (anqrwpo") 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.
[16:15] 313 tn Or “exalted.” This refers to the pride that often comes with money and position.
[16:15] 314 tn Or “is an abomination,” “is abhorrent” (L&N 25.187).
[16:16] 315 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).
[16:16] 316 sn John refers to John the Baptist.
[16:16] 317 sn Until John; since then. This verse indicates a shift in era, from law to kingdom.
[16:16] 318 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[16:16] 319 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 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.
[16:17] 320 tn Or “one small part of a letter” (L&N 33.37).
[16:17] 321 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.
[16:18] 322 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.
[16:19] 323 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.
[16:19] 324 tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.
[16:20] 325 tn The passive verb ἐβέβλητο (ebeblhto) 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).
[16:20] 326 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.
[16:20] 327 tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).
[16:21] 328 tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.
[16:21] 329 tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).
[16:21] 330 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.
[16:22] 331 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.
[16:22] 332 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).
[16:22] 333 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:22] 334 sn The shorter description suggests a different fate, which is confirmed in the following verses.
[16:23] 335 sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).
[16:23] 336 sn Hades is a place of torment, especially as one knows that he is separated from God.
[16:23] 337 tn Grk “he lifted up his eyes” (an idiom).
[16:23] 338 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.”
[16:24] 339 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.
[16:24] 340 tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”
[16:24] 341 sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), 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.)
[16:24] 342 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.
[16:24] 343 tn Or “in terrible pain” (L&N 24.92).
[16:24] 344 sn Fire in this context is OT imagery; see Isa 66:24.
[16:25] 345 tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.
[16:25] 346 tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.
[16:26] 347 tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.
[16:26] 348 sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.
[16:26] 349 tn Grk “between us and you.”
[16:27] 350 tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.
[16:27] 351 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
[16:27] 352 tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.
[16:28] 353 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.
[16:28] 354 tn Grk “lest they also come.”
[16:29] 355 tn Grk “says.” This is one of the few times Luke uses the historical present.
[16:29] 356 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).
[16:30] 357 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[16:30] 358 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
[16:30] 359 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.
[16:31] 360 tn Here δέ (de) has not been translated.
[16:31] 361 tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.
[16:31] 362 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.
