Lukas 1:53
Konteks1:53 he has filled the hungry with good things, 1 and has sent the rich away empty. 2
Lukas 4:18
Konteks4:18 “The Spirit of the Lord is upon me,
because he has anointed 3 me to proclaim good news 4 to the poor. 5
He has sent me 6 to proclaim release 7 to the captives
and the regaining of sight 8 to the blind,
to set free 9 those who are oppressed, 10
Lukas 6:20
Konteks6:20 Then 11 he looked up 12 at his disciples and said:
“Blessed 13 are you who are poor, 14 for the kingdom of God belongs 15 to you.
Lukas 12:13-34
Konteks12:13 Then 16 someone from the crowd said to him, “Teacher, tell 17 my brother to divide the inheritance with me.” 12:14 But Jesus 18 said to him, “Man, 19 who made me a judge or arbitrator between you two?” 20 12:15 Then 21 he said to them, “Watch out and guard yourself from 22 all types of greed, 23 because one’s life does not consist in the abundance of his possessions.” 12:16 He then 24 told them a parable: 25 “The land of a certain rich man produced 26 an abundant crop, 12:17 so 27 he thought to himself, 28 ‘What should I do, for I have nowhere to store my crops?’ 29 12:18 Then 30 he said, ‘I 31 will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. 12:19 And I will say to myself, 32 “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’ 12:20 But God said to him, ‘You fool! This very night your life 33 will be demanded back from 34 you, but who will get what you have prepared for yourself?’ 35 12:21 So it is with the one who stores up riches for himself, 36 but is not rich toward God.”
12:22 Then 37 Jesus 38 said to his 39 disciples, “Therefore I tell you, do not worry 40 about your 41 life, what you will eat, or about your 42 body, what you will wear. 12:23 For there is more to life than food, and more to the body than clothing. 12:24 Consider the ravens: 43 They do not sow or reap, they have no storeroom or barn, yet God feeds 44 them. How much more valuable are you than the birds! 12:25 And which of you by worrying 45 can add an hour to his life? 46 12:26 So if 47 you cannot do such a very little thing as this, why do you worry about 48 the rest? 12:27 Consider how the flowers 49 grow; they do not work 50 or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these! 12:28 And if 51 this is how God clothes the wild grass, 52 which is here 53 today and tomorrow is tossed into the fire to heat the oven, 54 how much more 55 will he clothe you, you people of little faith! 12:29 So 56 do not be overly concerned about 57 what you will eat and what you will drink, and do not worry about such things. 58 12:30 For all the nations of the world pursue 59 these things, and your Father knows that you need them. 12:31 Instead, pursue 60 his 61 kingdom, 62 and these things will be given to you as well.
12:32 “Do not be afraid, little flock, for your Father is well pleased 63 to give you the kingdom. 12:33 Sell your possessions 64 and give to the poor. 65 Provide yourselves purses that do not wear out – a treasure in heaven 66 that never decreases, 67 where no thief approaches and no moth 68 destroys. 12:34 For where your treasure 69 is, there your heart will be also.
Lukas 15:8-10
Konteks15:8 “Or what woman, if she has ten silver coins 70 and loses 71 one of them, 72 does not light a lamp, sweep 73 the house, and search thoroughly until she finds it? 15:9 Then 74 when she has found it, she calls together her 75 friends and neighbors, saying, ‘Rejoice 76 with me, for I have found the coin 77 that I had lost.’ 15:10 In the same way, I tell you, there is joy in the presence of God’s angels 78 over one sinner who repents.”
Lukas 16:1-15
Konteks16:1 Jesus 79 also said to the disciples, “There was a rich man who was informed of accusations 80 that his manager 81 was wasting 82 his assets. 16:2 So 83 he called the manager 84 in and said to him, ‘What is this I hear about you? 85 Turn in the account of your administration, 86 because you can no longer be my manager.’ 16:3 Then 87 the manager said to himself, ‘What should I do, since my master is taking my position 88 away from me? I’m not strong enough to dig, 89 and I’m too ashamed 90 to beg. 16:4 I know 91 what to do so that when I am put out of management, people will welcome me into their homes.’ 92 16:5 So 93 he contacted 94 his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’ 16:6 The man 95 replied, ‘A hundred measures 96 of olive oil.’ The manager 97 said to him, ‘Take your bill, sit down quickly, and write fifty.’ 98 16:7 Then he said to another, ‘And how much do you owe?’ The second man 99 replied, ‘A hundred measures 100 of wheat.’ The manager 101 said to him, ‘Take your bill, and write eighty.’ 102 16:8 The 103 master commended the dishonest 104 manager because he acted shrewdly. 105 For the people 106 of this world are more shrewd in dealing with their contemporaries 107 than the people 108 of light. 16:9 And I tell you, make friends for yourselves by how you use worldly wealth, 109 so that when it runs out you will be welcomed 110 into the eternal homes. 111
16:10 “The one who is faithful in a very little 112 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 113 in handling worldly wealth, 114 who will entrust you with the true riches? 115 16:12 And if you haven’t been trustworthy 116 with someone else’s property, 117 who will give you your own 118 ? 16:13 No servant can serve two masters, for either he will hate 119 the one and love the other, or he will be devoted to the one and despise 120 the other. You cannot serve God and money.” 121
16:14 The Pharisees 122 (who loved money) heard all this and ridiculed 123 him. 16:15 But 124 Jesus 125 said to them, “You are the ones who justify yourselves in men’s eyes, 126 but God knows your hearts. For what is highly prized 127 among men is utterly detestable 128 in God’s sight.
Lukas 16:19-31
Konteks16:19 “There was a rich man who dressed in purple 129 and fine linen and who feasted sumptuously 130 every day. 16:20 But at his gate lay 131 a poor man named Lazarus 132 whose body was covered with sores, 133 16:21 who longed to eat 134 what fell from the rich man’s table. In addition, the dogs 135 came and licked 136 his sores.
16:22 “Now 137 the poor man died and was carried by the angels to Abraham’s side. 138 The 139 rich man also died and was buried. 140 16:23 And in hell, 141 as he was in torment, 142 he looked up 143 and saw Abraham far off with Lazarus at his side. 144 16:24 So 145 he called out, 146 ‘Father Abraham, have mercy on me, and send Lazarus 147 to dip the tip of his finger 148 in water and cool my tongue, because I am in anguish 149 in this fire.’ 150 16:25 But Abraham said, ‘Child, 151 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. 152 16:26 Besides all this, 153 a great chasm 154 has been fixed between us, 155 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 156 the rich man 157 said, ‘Then I beg you, father – send Lazarus 158 to my father’s house 16:28 (for I have five brothers) to warn 159 them so that they don’t come 160 into this place of torment.’ 16:29 But Abraham said, 161 ‘They have Moses and the prophets; they must respond to 162 them.’ 16:30 Then 163 the rich man 164 said, ‘No, father Abraham, but if someone from the dead 165 goes to them, they will repent.’ 16:31 He 166 replied to him, ‘If they do not respond to 167 Moses and the prophets, they will not be convinced even if someone rises from the dead.’” 168
Lukas 18:1-14
Konteks18:1 Then 169 Jesus 170 told them a parable to show them they should always 171 pray and not lose heart. 172 18:2 He said, 173 “In a certain city 174 there was a judge 175 who neither feared God nor respected people. 176 18:3 There was also a widow 177 in that city 178 who kept coming 179 to him and saying, ‘Give me justice against my adversary.’ 18:4 For 180 a while he refused, but later on 181 he said to himself, ‘Though I neither fear God nor have regard for people, 182 18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out 183 by her unending pleas.’” 184 18:6 And the Lord said, “Listen to what the unrighteous judge says! 185 18:7 Won’t 186 God give justice to his chosen ones, who cry out 187 to him day and night? 188 Will he delay 189 long to help them? 18:8 I tell you, he will give them justice speedily. 190 Nevertheless, when the Son of Man comes, will he find faith 191 on earth?”
18:9 Jesus 192 also told this parable to some who were confident that they were righteous and looked down 193 on everyone else. 18:10 “Two men went up 194 to the temple to pray, one a Pharisee 195 and the other a tax collector. 196 18:11 The Pharisee stood and prayed about himself like this: 197 ‘God, I thank 198 you that I am not like other people: 199 extortionists, 200 unrighteous people, 201 adulterers – or even like this tax collector. 202 18:12 I fast twice 203 a week; I give a tenth 204 of everything I get.’ 18:13 The tax collector, however, stood 205 far off and would not even look up 206 to heaven, but beat his breast and said, ‘God, be merciful 207 to me, sinner that I am!’ 208 18:14 I tell you that this man went down to his home justified 209 rather than the Pharisee. 210 For everyone who exalts 211 himself will be humbled, but he who humbles himself will be exalted.”
Lukas 19:1-27
Konteks19:1 Jesus 212 entered Jericho 213 and was passing through it. 19:2 Now 214 a man named Zacchaeus was there; he was a chief tax collector 215 and was rich. 19:3 He 216 was trying to get a look at Jesus, 217 but being a short man he could not see over the crowd. 218 19:4 So 219 he ran on ahead and climbed up into a sycamore tree 220 to see him, because Jesus 221 was going to pass that way. 19:5 And when Jesus came to that place, he looked up 222 and said to him, “Zacchaeus, come down quickly, 223 because I must 224 stay at your house today.” 225 19:6 So he came down quickly 226 and welcomed Jesus 227 joyfully. 228 19:7 And when the people 229 saw it, they all complained, 230 “He has gone in to be the guest of a man who is a sinner.” 231 19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give 232 to the poor, and if 233 I have cheated anyone of anything, I am paying back four times as much!” 19:9 Then 234 Jesus said to him, “Today salvation 235 has come to this household, 236 because he too is a son of Abraham! 237 19:10 For the Son of Man came 238 to seek and to save the lost.”
19:11 While the people were listening to these things, Jesus 239 proceeded to tell a parable, because he was near to Jerusalem, 240 and because they thought 241 that the kingdom of God 242 was going to 243 appear immediately. 19:12 Therefore he said, “A nobleman 244 went to a distant country to receive 245 for himself a kingdom and then return. 246 19:13 And he summoned ten of his slaves, 247 gave them ten minas, 248 and said to them, ‘Do business with these until I come back.’ 19:14 But his citizens 249 hated 250 him and sent a delegation after him, saying, ‘We do not want this man 251 to be king 252 over us!’ 19:15 When 253 he returned after receiving the kingdom, he summoned 254 these slaves to whom he had given the money. He wanted 255 to know how much they had earned 256 by trading. 19:16 So 257 the first one came before him and said, ‘Sir, 258 your mina 259 has made ten minas more.’ 19:17 And the king 260 said to him, ‘Well done, good slave! Because you have been faithful 261 in a very small matter, you will have authority 262 over ten cities.’ 19:18 Then 263 the second one came and said, ‘Sir, your mina has made five minas.’ 19:19 So 264 the king 265 said to him, ‘And you are to be over five cities.’ 19:20 Then another 266 slave 267 came and said, ‘Sir, here is 268 your mina that I put away for safekeeping 269 in a piece of cloth. 270 19:21 For I was afraid of you, because you are a severe 271 man. You withdraw 272 what you did not deposit 273 and reap what you did not sow.’ 19:22 The king 274 said to him, ‘I will judge you by your own words, 275 you wicked slave! 276 So you knew, did you, that I was a severe 277 man, withdrawing what I didn’t deposit and reaping what I didn’t sow? 19:23 Why then didn’t you put 278 my money in the bank, 279 so that when I returned I could have collected it with interest?’ 19:24 And he said to his attendants, 280 ‘Take the mina from him, and give it to the one who has ten.’ 281 19:25 But 282 they said to him, ‘Sir, he has ten minas already!’ 283 19:26 ‘I tell you that everyone who has will be given more, 284 but from the one who does not have, even what he has will be taken away. 285 19:27 But as for these enemies of mine who did not want me to be their king, 286 bring them here and slaughter 287 them 288 in front of me!’”
Lukas 20:19-26
Konteks20:19 Then 289 the experts in the law 290 and the chief priests wanted to arrest 291 him that very hour, because they realized he had told this parable against them. But 292 they were afraid of the people.
20:20 Then 293 they watched him carefully and sent spies who pretended to be sincere. 294 They wanted to take advantage of what he might say 295 so that they could deliver him up to the authority and jurisdiction 296 of the governor. 20:21 Thus 297 they asked him, “Teacher, we know that you speak and teach correctly, 298 and show no partiality, but teach the way of God in accordance with the truth. 299 20:22 Is it right 300 for us to pay the tribute tax 301 to Caesar 302 or not?” 20:23 But Jesus 303 perceived their deceit 304 and said to them, 20:24 “Show me a denarius. 305 Whose image 306 and inscription are on it?” 307 They said, “Caesar’s.” 20:25 So 308 he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 309 20:26 Thus 310 they were unable in the presence of the people to trap 311 him with his own words. 312 And stunned 313 by his answer, they fell silent.
[1:53] 1 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
[1:53] 2 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
[4:18] 3 sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.
[4:18] 4 tn Grk “to evangelize,” “to preach the gospel.”
[4:18] 5 sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.
[4:18] 6 tc The majority of
[4:18] 7 sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).
[4:18] 8 sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).
[4:18] 9 sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.
[4:18] 10 sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).
[6:20] 11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:20] 12 tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.
[6:20] 13 sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.
[6:20] 14 sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.
[6:20] 15 sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”
[12:13] 16 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:13] 17 sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.
[12:14] 18 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:14] 19 tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.
[12:14] 20 tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”
[12:15] 21 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:15] 22 tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.
[12:15] 23 tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.
[12:16] 24 tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
[12:16] 25 tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:16] 26 tn Or “yielded a plentiful harvest.”
[12:17] 27 tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.
[12:17] 28 tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:17] 29 sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.
[12:18] 30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:18] 31 sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.
[12:19] 32 tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.
[12:20] 33 tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
[12:20] 34 tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).
[12:20] 35 tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.
[12:21] 36 sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.
[12:22] 37 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.
[12:22] 38 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:22] 39 tc αὐτοῦ (autou, “his”) is lacking in Ì45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.
[12:22] 40 tn Or “do not be anxious.”
[12:22] 41 tc Most
[12:22] 42 tc Some
[12:24] 43 tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.
[12:24] 44 tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”
[12:25] 45 tn Or “by being anxious.”
[12:25] 46 tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.
[12:26] 47 tn This is a first class condition in the Greek text.
[12:26] 48 tn Or “why are you anxious for.”
[12:27] 49 tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.
[12:27] 50 tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.
[12:28] 51 tn This is a first class condition in the Greek text.
[12:28] 52 tn Grk “grass in the field.”
[12:28] 53 tn Grk “which is in the field today.”
[12:28] 54 tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.
[12:28] sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.
[12:28] 55 sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.
[12:29] 56 tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.
[12:29] 57 tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.
[12:29] 58 tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.
[12:31] 60 tn Grk “seek,” but in the sense of the previous verses.
[12:31] 61 tc Most
[12:31] 62 sn His (that is, God’s) kingdom 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.
[12:32] 63 tn Or perhaps, “your Father chooses.”
[12:33] 64 sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.
[12:33] 65 tn Grk “give alms,” but this term is not in common use today.
[12:33] 66 tn Grk “in the heavens.”
[12:33] 67 tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”
[12:33] 68 tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.
[12:34] 69 sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.
[15:8] 70 sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.
[15:8] 71 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] 73 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] 74 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:9] 75 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[15:9] 76 sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.
[15:10] 78 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.
[16:1] 79 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[16:1] 80 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] 81 sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.
[16:1] 82 tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).
[16:2] 83 tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.
[16:2] 84 tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.
[16:2] 85 sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.
[16:2] 86 tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").
[16:3] 87 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.
[16:3] 88 tn Grk “the stewardship,” “the management.”
[16:3] 89 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] 90 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] 91 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] 92 sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).
[16:5] 93 tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.
[16:5] 94 tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[16:6] 95 tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.
[16:6] 96 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] 97 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] 98 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] 99 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] 100 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] 101 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.
[16:7] 102 sn The percentage of reduction may not be as great because of the change in material.
[16:8] 103 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:8] 104 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] 105 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] 106 tn Grk “sons” (an idiom).
[16:8] 107 tn Grk “with their own generation.”
[16:8] 108 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] 109 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] 110 sn The passive refers to the welcome of heaven.
[16:9] 111 tn Grk “eternal tents” (as dwelling places).
[16:10] 112 sn The point of the statement faithful in a very little is that character is shown in how little things are treated.
[16:11] 114 tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.
[16:11] 115 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] 117 tn Grk “have not been faithful with what is another’s.”
[16:12] 118 tn Grk “what is your own.”
[16:13] 119 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] 120 tn Or “and treat [the other] with contempt.”
[16:13] 121 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] 122 sn See the note on Pharisees in 5:17.
[16:14] 123 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] 124 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[16:15] 125 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[16:15] 126 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] 127 tn Or “exalted.” This refers to the pride that often comes with money and position.
[16:15] 128 tn Or “is an abomination,” “is abhorrent” (L&N 25.187).
[16:19] 129 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] 130 tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.
[16:20] 131 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] 132 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] 133 tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).
[16:21] 134 tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.
[16:21] 135 tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).
[16:21] 136 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] 137 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] 138 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] 139 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:22] 140 sn The shorter description suggests a different fate, which is confirmed in the following verses.
[16:23] 141 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] 142 sn Hades is a place of torment, especially as one knows that he is separated from God.
[16:23] 143 tn Grk “he lifted up his eyes” (an idiom).
[16:23] 144 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] 145 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.
[16:24] 146 tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”
[16:24] 147 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] 148 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] 149 tn Or “in terrible pain” (L&N 24.92).
[16:24] 150 sn Fire in this context is OT imagery; see Isa 66:24.
[16:25] 151 tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.
[16:25] 152 tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.
[16:26] 153 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] 154 sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.
[16:26] 155 tn Grk “between us and you.”
[16:27] 156 tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.
[16:27] 157 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
[16:27] 158 tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.
[16:28] 159 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] 160 tn Grk “lest they also come.”
[16:29] 161 tn Grk “says.” This is one of the few times Luke uses the historical present.
[16:29] 162 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] 163 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[16:30] 164 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
[16:30] 165 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] 166 tn Here δέ (de) has not been translated.
[16:31] 167 tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.
[16:31] 168 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.
[18:1] 169 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:1] 170 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:1] 171 tn Or “should pray at all times” (L&N 67.88).
[18:1] 172 sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).
[18:2] 173 tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”
[18:2] 175 sn The judge here is apparently portrayed as a civil judge who often handled financial cases.
[18:2] 176 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:3] 177 sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.
[18:3] 179 tn This is an iterative imperfect; the widow did this on numerous occasions.
[18:4] 180 tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.
[18:4] 181 tn Grk “after these things.”
[18:4] 182 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:5] 183 tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).
[18:5] 184 tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).
[18:6] 185 sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.
[18:7] 186 tn Here δέ (de) has not been translated.
[18:7] 187 sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.
[18:7] 188 tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.
[18:7] 189 sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.
[18:8] 190 tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.
[18:8] 191 sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.
[18:9] 192 tn Grk “He”; the referent has been specified in the translation for clarity.
[18:9] 193 tn Grk “and despised.” This is a second parable with an explanatory introduction.
[18:10] 194 sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.
[18:10] 195 sn See the note on Pharisees in 5:17.
[18:10] 196 sn See the note on tax collectors in 3:12.
[18:11] 197 tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.
[18:11] 198 sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.
[18:11] 199 tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).
[18:11] 200 tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].
[18:11] 201 sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).
[18:11] 202 sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.
[18:12] 203 sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.
[18:13] 205 tn Grk “standing”; the Greek participle has been translated as a finite verb.
[18:13] 206 tn Grk “even lift up his eyes” (an idiom).
[18:13] 207 tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).
[18:13] 208 tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.
[18:14] 209 sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.
[18:14] 210 tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
[18:14] 211 sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.
[19:1] 212 tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[19:1] 213 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[19:2] 214 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[19:2] 215 sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).
[19:3] 216 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:3] 217 tn Grk “He was trying to see who Jesus was.”
[19:3] 218 tn Grk “and he was not able to because of the crowd, for he was short in stature.”
[19:4] 219 tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.
[19:4] 220 sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).
[19:4] 221 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.
[19:5] 222 tc Most
[19:5] 223 tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.
[19:5] 224 sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.
[19:5] 225 sn On today here and in v. 9, see the note on today in 2:11.
[19:6] 226 tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.
[19:6] 227 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[19:6] 228 tn The participle χαίρων (cairwn) has been taken as indicating manner.
[19:6] sn Zacchaeus responded joyfully. Luke likes to mention joy as a response to what God was doing (1:14; 2:10; 10:20; 13:17; 15:5, 32; 19:37; 24:41, 52).
[19:7] 229 tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.
[19:7] 230 tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.
[19:7] 231 sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.
[19:8] 232 sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).
[19:8] 233 tn This is a first class condition in the Greek text. It virtually confesses fraud.
[19:9] 234 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative
[19:9] 235 sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.
[19:9] 236 sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).
[19:9] 237 sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.
[19:10] 238 sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.
[19:11] 239 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:11] 240 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:11] 241 tn The present active infinitive δοκεῖν (dokein) has been translated as causal.
[19:11] 242 sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.
[19:11] 243 tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).
[19:12] 244 tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).
[19:12] 245 sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).
[19:12] 246 sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4
[19:13] 247 tn See the note on the word “slave” in 7:2.
[19:13] 248 sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.
[19:14] 249 tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).
[19:14] 250 tn The imperfect is intense in this context, suggesting an ongoing attitude.
[19:14] 251 tn Grk “this one” (somewhat derogatory in this context).
[19:15] 253 tn Grk “And it happened that when.” 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.
[19:15] 254 tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”
[19:15] 255 tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.
[19:15] 256 sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.
[19:16] 257 tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.
[19:16] 258 tn Or “Lord”; or “Master.” (and so throughout this paragraph).
[19:16] 259 tn See the note on the word “minas” in v. 13.
[19:17] 260 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:17] 261 tn See Luke 16:10.
[19:17] 262 sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.
[19:18] 263 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:19] 264 tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.
[19:19] 265 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:20] 266 sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.
[19:20] 267 tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.
[19:20] 269 tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping – ‘to store, to put away in a safe place.’”
[19:20] 270 tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).
[19:21] 271 tn Or “exacting,” “harsh,” “hard.”
[19:21] 272 tn Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (airei") as a finite verb.
[19:21] 273 tn The Greek verb τίθημι (tiqhmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.
[19:22] 274 tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:22] 275 tn Grk “out of your own mouth” (an idiom).
[19:22] 276 tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
[19:22] 277 tn Or “exacting,” “harsh,” “hard.”
[19:23] 278 tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”
[19:23] 279 tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).
[19:24] 280 tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.
[19:24] 281 tn Grk “the ten minas.”
[19:25] 282 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.
[19:25] 283 tc A few
[19:26] 284 tn Grk “to everyone who has, he will be given more.”
[19:26] sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).
[19:26] 285 sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).
[19:27] 286 tn Grk “to rule over them.”
[19:27] 287 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
[19:27] 288 sn Slaughter them. To reject the king is to face certain judgment from him.
[20:19] 289 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:19] 290 tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.
[20:19] 291 tn Grk “tried to lay hands on him.”
[20:19] 292 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:20] 293 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:20] 294 tn Grk “righteous,” but in this context the point is their false sincerity.
[20:20] 295 tn Grk “so that they might catch him in some word.”
[20:20] 296 tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).
[20:21] 297 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.
[20:21] 298 tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.
[20:21] 299 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.
[20:22] 300 tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.
[20:22] 301 tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”
[20:22] 302 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[20:23] 303 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:23] 304 tn Or “craftiness.” The term always has negative connotations in the NT (1 Cor 3:19; 2 Cor 4:2; 11:3; Eph 4:14).
[20:24] 305 tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.
[20:24] sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that the leaders had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar, the Roman emperor, on it.
[20:24] 306 tn Or “whose likeness.”
[20:24] sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.
[20:24] 307 tn Grk “whose likeness and inscription does it have?”
[20:25] 308 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.
[20:25] 309 sn Jesus’ answer to give to Caesar the things that are Caesar’s and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
[20:26] 310 tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.
[20:26] 311 tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.
