Lukas 6:33-35

6:33 And ¹  if you do good to those who do good to you, what credit is that to you? Even ²  sinners ³  do the same. 6:34 And if you lend to those from whom you hope to be repaid, ⁴  what credit is that to you? Even sinners ⁵  lend to sinners, so that they may be repaid in full. ⁶  6:35 But love your enemies, and do good, and lend, expecting nothing back. ⁷  Then ⁸  your reward will be great, and you will be sons ⁹  of the Most High, ¹⁰  because he is kind to ungrateful and evil people. ¹¹ 

Lukas 14:12-14

14:12 He ¹²  said also to the man ¹³  who had invited him, “When you host a dinner or a banquet, ¹⁴  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, ¹⁵  invite the poor, the crippled, ¹⁶  the lame, and ¹⁷  the blind. ¹⁸  14:14 Then ¹⁹  you will be blessed, ²⁰  because they cannot repay you, for you will be repaid ²¹  at the resurrection of the righteous.”

Lukas 16:24

16:24 So ²²  he called out, ²³  ‘Father Abraham, have mercy on me, and send Lazarus ²⁴  to dip the tip of his finger ²⁵  in water and cool my tongue, because I am in anguish ²⁶  in this fire.’ ²⁷ 

[6:33]  ¹ tc ‡ Three key mss (Ì⁷⁵ א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[6:33]  ² tc Most mss (A D L Θ Ξ Ψ Ë¹³ 33 Ï lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few important mss (א B W 700 892* 1241 pc) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.

[6:33]  ³ sn See the note on the word sinners in v. 32.

[6:34]  ⁴ tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.

[6:34]  ⁵ sn See the note on the word sinners in v. 32.

[6:34]  ⁶ tn Grk “to receive as much again.”

[6:35]  ⁷ tn Or “in return.”

[6:35]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  ⁹ sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  ¹⁰ sn That is, “sons of God.”

[6:35]  ¹¹ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[14:12]  ¹² tn Here δέ (de) has not been translated.

[14:12]  ¹³ sn That is, the leader of the Pharisees (v. 1).

[14:12]  ¹⁴ 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]  ¹⁵ tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

[14:13]  ¹⁶ sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

[14:13]  ¹⁷ tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

[14:13]  ¹⁸ sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.

[14:14]  ¹⁹ 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]  ²⁰ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ²¹ sn The passive verb will be repaid looks at God’s commendation.

[16:24]  ²² tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ²³ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ²⁷ sn Fire in this context is OT imagery; see Isa 66:24.