Lukas 16:15

16:15 But ¹  Jesus ²  said to them, “You are the ones who justify yourselves in men’s eyes, ³  but God knows your hearts. For what is highly prized ⁴  among men is utterly detestable ⁵  in God’s sight.

Lukas 16:1

The Parable of the Clever Steward

16:1 Jesus ⁶  also said to the disciples, “There was a rich man who was informed of accusations ⁷  that his manager ⁸  was wasting ⁹  his assets.

Lukas 5:21

5:21 Then ¹⁰  the experts in the law ¹¹  and the Pharisees began to think ¹²  to themselves, ¹³  “Who is this man ¹⁴  who is uttering blasphemies? ¹⁵  Who can forgive sins but God alone?”

Lukas 5:1

The Call of the Disciples

5:1 Now ¹⁶  Jesus was standing by the Lake of Gennesaret, ¹⁷  and the crowd was pressing around him ¹⁸  to hear the word of God.

Yohanes 4:1

Departure From Judea

4:1 Now when Jesus ¹⁹  knew that the Pharisees ²⁰  had heard that he ²¹  was winning ²²  and baptizing more disciples than John

[16:15]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ³ 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]  ⁴ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ⁵ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[16:1]  ⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ⁷ 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]  ⁸ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ⁹ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[5:21]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ¹¹ tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[5:21]  ¹² tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ¹³ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ¹⁴ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ¹⁵ sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[5:1]  ¹⁶ tn Grk “Now it happened that.” 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.

[5:1]  ¹⁷ sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ¹⁸ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[4:1]  ¹⁹ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ²⁰ sn See the note on Pharisees in 1:24.

[4:1]  ²¹ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ²² tn Grk “was making.”