Lukas 22:5

22:5 They ¹  were delighted ²  and arranged to give him money. ³ 

Lukas 19:23

19:23 Why then didn’t you put ⁴  my money in the bank, ⁵  so that when I returned I could have collected it with interest?’

Lukas 16:14

More Warnings about the Pharisees

16:14 The Pharisees ⁶  (who loved money) heard all this and ridiculed ⁷  him.

Lukas 21:2

21:2 He also saw a poor widow put in two small copper coins. ⁸ 

Lukas 14:28

14:28 For which of you, wanting to build a tower, doesn’t sit down ⁹  first and compute the cost ¹⁰  to see if he has enough money to complete it?

Lukas 9:3

9:3 He ¹¹  said to them, “Take nothing for your ¹²  journey – no staff, ¹³  no bag, ¹⁴  no bread, no money, and do not take an extra tunic. ¹⁵ 

Lukas 10:4

10:4 Do not carry ¹⁶  a money bag, ¹⁷  a traveler’s bag, ¹⁸  or sandals, and greet no one on the road. ¹⁹ 

Lukas 7:41

7:41 “A certain creditor ²⁰  had two debtors; one owed him ²¹  five hundred silver coins, ²²  and the other fifty.

Lukas 15:8

15:8 “Or what woman, if she has ten silver coins ²³  and loses ²⁴  one of them, ²⁵  does not light a lamp, sweep ²⁶  the house, and search thoroughly until she finds it?

Lukas 19:20

19:20 Then another ²⁷  slave ²⁸  came and said, ‘Sir, here is ²⁹  your mina that I put away for safekeeping ³⁰  in a piece of cloth. ³¹ 

Lukas 15:9

15:9 Then ³²  when she has found it, she calls together her ³³  friends and neighbors, saying, ‘Rejoice ³⁴  with me, for I have found the coin ³⁵  that I had lost.’

Lukas 19:15

19:15 When ³⁶  he returned after receiving the kingdom, he summoned ³⁷  these slaves to whom he had given the money. He wanted ³⁸  to know how much they had earned ³⁹  by trading.

Lukas 15:14

15:14 Then ⁴⁰  after he had spent everything, a severe famine took place in that country, and he began to be in need.

Lukas 19:16

19:16 So ⁴¹  the first one came before him and said, ‘Sir, ⁴²  your mina ⁴³  has made ten minas more.’

Lukas 19:18

19:18 Then ⁴⁴  the second one came and said, ‘Sir, your mina has made five minas.’

Lukas 19:13

19:13 And he summoned ten of his slaves, ⁴⁵  gave them ten minas, ⁴⁶  and said to them, ‘Do business with these until I come back.’

Lukas 19:24

19:24 And he said to his attendants, ⁴⁷  ‘Take the mina from him, and give it to the one who has ten.’ ⁴⁸ 

Lukas 20:24

20:24 “Show me a denarius. ⁴⁹  Whose image ⁵⁰  and inscription are on it?” ⁵¹  They said, “Caesar’s.”

Lukas 20:23

20:23 But Jesus ⁵²  perceived their deceit ⁵³  and said to them,

Lukas 10:35

10:35 The ⁵⁴  next day he took out two silver coins ⁵⁵  and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ ⁵⁶ 

Lukas 16:1

The Parable of the Clever Steward

16:1 Jesus ⁵⁷  also said to the disciples, “There was a rich man who was informed of accusations ⁵⁸  that his manager ⁵⁹  was wasting ⁶⁰  his assets.

Lukas 16:12

16:12 And if you haven’t been trustworthy ⁶¹  with someone else’s property, ⁶²  who will give you your own ⁶³ ?

Lukas 21:1

The Widow’s Offering

21:1 Jesus ⁶⁴  looked up ⁶⁵  and saw the rich putting their gifts into the offering box. ⁶⁶ 

Lukas 19:25

19:25 But ⁶⁷  they said to him, ‘Sir, he has ten minas already!’ ⁶⁸ 

Lukas 20:22

20:22 Is it right ⁶⁹  for us to pay the tribute tax ⁷⁰  to Caesar ⁷¹  or not?”

Lukas 6:34

6:34 And if you lend to those from whom you hope to be repaid, ⁷²  what credit is that to you? Even sinners ⁷³  lend to sinners, so that they may be repaid in full. ⁷⁴ 

Lukas 16:2-3

16:2 So ⁷⁵  he called the manager ⁷⁶  in and said to him, ‘What is this I hear about you? ⁷⁷  Turn in the account of your administration, ⁷⁸  because you can no longer be my manager.’ 16:3 Then ⁷⁹  the manager said to himself, ‘What should I do, since my master is taking my position ⁸⁰  away from me? I’m not strong enough to dig, ⁸¹  and I’m too ashamed ⁸²  to beg.

Lukas 14:30

14:30 They will say, ⁸³  ‘This man ⁸⁴  began to build and was not able to finish!’ ⁸⁵ 

Lukas 7:42

7:42 When they could not pay, he canceled ⁸⁶  the debts of both. Now which of them will love him more?”

Lukas 8:3

8:3 and Joanna the wife of Cuza ⁸⁷  (Herod’s ⁸⁸  household manager), ⁸⁹  Susanna, and many others who provided for them ⁹⁰  out of their own resources.

Lukas 15:13

15:13 After ⁹¹  a few days, ⁹²  the younger son gathered together all he had and left on a journey to a distant country, and there he squandered ⁹³  his wealth ⁹⁴  with a wild lifestyle.

Lukas 15:30

15:30 But when this son of yours ⁹⁵  came back, who has devoured ⁹⁶  your assets with prostitutes, ⁹⁷  you killed the fattened calf ⁹⁸  for him!’

Lukas 16:7

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 

Lukas 21:4

21:4 For they all offered their gifts out of their wealth. ¹⁰³  But she, out of her poverty, put in everything she had to live on.” ¹⁰⁴ 

Lukas 22:35-36

22:35 Then ¹⁰⁵  Jesus ¹⁰⁶  said to them, “When I sent you out with no money bag, ¹⁰⁷  or traveler’s bag, ¹⁰⁸  or sandals, you didn’t lack ¹⁰⁹  anything, did you?” They replied, ¹¹⁰  “Nothing.” 22:36 He said to them, “But now, the one who ¹¹¹  has a money bag must take it, and likewise a traveler’s bag ¹¹²  too. And the one who has no sword must sell his cloak and buy one.

Lukas 12:6

12:6 Aren’t five sparrows sold for two pennies? ¹¹³  Yet not one of them is forgotten before God.

Lukas 14:29

14:29 Otherwise, ¹¹⁴  when he has laid ¹¹⁵  a foundation and is not able to finish the tower, ¹¹⁶  all who see it ¹¹⁷  will begin to make fun of ¹¹⁸  him.

Lukas 16:6

16:6 The man ¹¹⁹  replied, ‘A hundred measures ¹²⁰  of olive oil.’ The manager ¹²¹  said to him, ‘Take your bill, sit down quickly, and write fifty.’ ¹²² 

Lukas 18:24

18:24 When Jesus noticed this, ¹²³  he said, “How hard ¹²⁴  it is for the rich to enter the kingdom of God! ¹²⁵ 

Lukas 21:3

21:3 He ¹²⁶  said, “I tell you the truth, ¹²⁷  this poor widow has put in more than all of them. ¹²⁸ 

Lukas 16:13

16:13 No servant can serve two masters, for either he will hate ¹²⁹  the one and love the other, or he will be devoted to the one and despise ¹³⁰  the other. You cannot serve God and money.” ¹³¹ 

Lukas 18:22

18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have ¹³²  and give the money ¹³³  to the poor, ¹³⁴  and you will have treasure ¹³⁵  in heaven. Then ¹³⁶  come, follow me.”

Lukas 3:14

3:14 Then some soldiers ¹³⁷  also asked him, “And as for us – what should we do?” ¹³⁸  He told them, “Take money from no one by violence ¹³⁹  or by false accusation, ¹⁴⁰  and be content with your pay.”

Lukas 8:43

8:43 Now ¹⁴¹  a woman was there who had been suffering from a hemorrhage ¹⁴²  for twelve years ¹⁴³  but could not be healed by anyone.

Lukas 16:5

16:5 So ¹⁴⁴  he contacted ¹⁴⁵  his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’

Lukas 16:8

16:8 The ¹⁴⁶  master commended the dishonest ¹⁴⁷  manager because he acted shrewdly. ¹⁴⁸  For the people ¹⁴⁹  of this world are more shrewd in dealing with their contemporaries ¹⁵⁰  than the people ¹⁵¹  of light.

Lukas 19:21

19:21 For I was afraid of you, because you are a severe ¹⁵²  man. You withdraw ¹⁵³  what you did not deposit ¹⁵⁴  and reap what you did not sow.’

Lukas 10:30

10:30 Jesus replied, ¹⁵⁵  “A man was going down ¹⁵⁶  from Jerusalem ¹⁵⁷  to Jericho, ¹⁵⁸  and fell into the hands of robbers, who stripped him, beat ¹⁵⁹  him up, and went off, leaving him half dead. ¹⁶⁰ 

Lukas 12:33

12:33 Sell your possessions ¹⁶¹  and give to the poor. ¹⁶²  Provide yourselves purses that do not wear out – a treasure in heaven ¹⁶³  that never decreases, ¹⁶⁴  where no thief approaches and no moth ¹⁶⁵  destroys.

Lukas 19:22

19:22 The king ¹⁶⁶  said to him, ‘I will judge you by your own words, ¹⁶⁷  you wicked slave! ¹⁶⁸  So you knew, did you, that I was a severe ¹⁶⁹  man, withdrawing what I didn’t deposit and reaping what I didn’t sow?

Lukas 23:2

23:2 They ¹⁷⁰  began to accuse ¹⁷¹  him, saying, “We found this man subverting ¹⁷²  our nation, forbidding ¹⁷³  us to pay the tribute tax ¹⁷⁴  to Caesar ¹⁷⁵  and claiming that he himself is Christ, ¹⁷⁶  a king.”

[22:5]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:5]  ² sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.

[22:5]  ³ sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).

[19:23]  ⁴ tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”

[19:23]  ⁵ 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).

[16:14]  ⁶ sn See the note on Pharisees in 5:17.

[16:14]  ⁷ 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).

[21:2]  ⁸ sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.

[14:28]  ⁹ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

[14:28]  ¹⁰ 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.

[9:3]  ¹¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ¹² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:3]  ¹³ sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

[9:3]  ¹⁴ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[9:3]  ¹⁵ tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

[10:4]  ¹⁶ sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.

[10:4]  ¹⁷ tn Traditionally, “a purse.”

[10:4]  ¹⁸ tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:4]  ¹⁹ tn Or “no one along the way.”

[7:41]  ²⁰ sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.

[7:41]  ²¹ tn The word “him” is not in the Greek text, but is implied.

[7:41]  ²² tn Grk “five hundred denarii.”

[7:41]  sn The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.

[15:8]  ²³ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ²⁴ 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]  ²⁵ tn Grk “one coin.”

[15:8]  ²⁶ 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.

[19:20]  ²⁷ 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]  ²⁸ tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.

[19:20]  ²⁹ tn Grk “behold.”

[19:20]  ³⁰ 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]  ³¹ tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).

[15:9]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:9]  ³³ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:9]  ³⁴ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

[15:9]  ³⁵ tn Grk “drachma.”

[19:15]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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]  ³⁹ sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

[15:14]  ⁴⁰ 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.

[19:16]  ⁴¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.

[19:16]  ⁴² tn Or “Lord”; or “Master.” (and so throughout this paragraph).

[19:16]  ⁴³ tn See the note on the word “minas” in v. 13.

[19:18]  ⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:13]  ⁴⁵ tn See the note on the word “slave” in 7:2.

[19:13]  ⁴⁶ 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.

[19:24]  ⁴⁷ 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]  ⁴⁸ tn Grk “the ten minas.”

[20:24]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ tn Grk “whose likeness and inscription does it have?”

[20:23]  ⁵² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:23]  ⁵³ 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).

[10:35]  ⁵⁴ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ⁵⁵ tn Grk “two denarii.”

[10:35]  sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.

[10:35]  ⁵⁶ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[16:1]  ⁵⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ⁵⁸ 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]  ⁵⁹ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ⁶⁰ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[16:12]  ⁶¹ tn Or “faithful.”

[16:12]  ⁶² tn Grk “have not been faithful with what is another’s.”

[16:12]  ⁶³ tn Grk “what is your own.”

[21:1]  ⁶⁴ tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.

[21:1]  ⁶⁵ tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.

[21:1]  ⁶⁶ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[21:1]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; John 8:20).

[19:25]  ⁶⁷ 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]  ⁶⁸ tc A few mss (D W 69 pc and a few versional witnesses) omit this verse either to harmonize it with Matt 25:28-29 or to keep the king’s speech seamless.

[20:22]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[6:34]  ⁷² 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]  ⁷³ sn See the note on the word sinners in v. 32.

[6:34]  ⁷⁴ tn Grk “to receive as much again.”

[16:2]  ⁷⁵ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ⁷⁶ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ⁷⁷ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ⁷⁸ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[16:3]  ⁷⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

[16:3]  ⁸⁰ tn Grk “the stewardship,” “the management.”

[16:3]  ⁸¹ 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]  ⁸² 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.

[14:30]  ⁸³ tn Grk “make fun of him, saying.”

[14:30]  ⁸⁴ 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]  ⁸⁵ 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.

[7:42]  ⁸⁶ tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).

[8:3]  ⁸⁷ sn Cuza is also spelled “Chuza” in many English translations.

[8:3]  ⁸⁸ sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[8:3]  ⁸⁹ tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.

[8:3]  ⁹⁰ tc Many mss (א A L Ψ Ë¹ 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ Ë¹³ 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.

[15:13]  ⁹¹ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:13]  ⁹² tn Grk “after not many days.”

[15:13]  ⁹³ tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).

[15:13]  ⁹⁴ tn Or “estate” (the same word has been translated “estate” in v. 12).

[15:30]  ⁹⁵ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ⁹⁶ 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]  ⁹⁷ 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]  ⁹⁸ sn See note on the phrase “fattened calf” in v. 23.

[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.

[21:4]  ¹⁰³ tn Grk “out of what abounded to them.”

[21:4]  ¹⁰⁴ tn Or “put in her entire livelihood.”

[22:35]  ¹⁰⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:35]  ¹⁰⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:35]  ¹⁰⁷ tn Traditionally, “purse” (likewise in v. 36).

[22:35]  ¹⁰⁸ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:35]  ¹⁰⁹ sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.

[22:35]  ¹¹⁰ tn Grk “said.”

[22:36]  ¹¹¹ tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.

[22:36]  ¹¹² tn Or possibly “beggar’s bag” (L&N 6.145).

[12:6]  ¹¹³ sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.

[14:29]  ¹¹⁴ 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]  ¹¹⁵ tn The participle θέντος (qentos) has been taken temporally.

[14:29]  ¹¹⁶ 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]  ¹¹⁷ 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]  ¹¹⁸ tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

[16:6]  ¹¹⁹ tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.

[16:6]  ¹²⁰ 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]  ¹²¹ 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]  ¹²² 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.

[18:24]  ¹²³ tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ˹³ 33^vid Ï latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ˹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[18:24]  tn Grk “him.”

[18:24]  ¹²⁴ sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.

[18:24]  ¹²⁵ 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.

[21:3]  ¹²⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:3]  ¹²⁷ tn Grk “Truly, I say to you.”

[21:3]  ¹²⁸ sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

[16:13]  ¹²⁹ 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]  ¹³⁰ tn Or “and treat [the other] with contempt.”

[16:13]  ¹³¹ 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.

[18:22]  ¹³² sn See Luke 14:33.

[18:22]  ¹³³ tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:22]  ¹³⁴ sn See Luke 1:50-53; 6:20-23; 14:12-14.

[18:22]  ¹³⁵ sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[18:22]  ¹³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

[3:14]  ¹³⁷ tn Grk “And soldiers.”

[3:14]  ¹³⁸ tn Grk “And what should we ourselves do?”

[3:14]  ¹³⁹ tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

[3:14]  ¹⁴⁰ tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.

[8:43]  ¹⁴¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ¹⁴² tn Grk “a flow of blood.”

[8:43]  ¹⁴³ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[16:5]  ¹⁴⁴ tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.

[16:5]  ¹⁴⁵ tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[16:8]  ¹⁴⁶ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ¹⁴⁷ 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]  ¹⁴⁸ 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]  ¹⁴⁹ tn Grk “sons” (an idiom).

[16:8]  ¹⁵⁰ tn Grk “with their own generation.”

[16:8]  ¹⁵¹ 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.

[19:21]  ¹⁵² tn Or “exacting,” “harsh,” “hard.”

[19:21]  ¹⁵³ 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]  ¹⁵⁴ 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.

[10:30]  ¹⁵⁵ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ¹⁵⁶ sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.

[10:30]  ¹⁵⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ¹⁵⁸ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ¹⁵⁹ tn Grk “and beat,” 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.

[10:30]  ¹⁶⁰ sn That is, in a state between life and death; severely wounded.

[12:33]  ¹⁶¹ 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]  ¹⁶² tn Grk “give alms,” but this term is not in common use today.

[12:33]  ¹⁶³ tn Grk “in the heavens.”

[12:33]  ¹⁶⁴ tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”

[12:33]  ¹⁶⁵ 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.

[19:22]  ¹⁶⁶ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ¹⁶⁷ tn Grk “out of your own mouth” (an idiom).

[19:22]  ¹⁶⁸ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ¹⁶⁹ tn Or “exacting,” “harsh,” “hard.”

[23:2]  ¹⁷⁰ tn Here δέ (de) has not been translated.

[23:2]  ¹⁷¹ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ¹⁷² tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.

[23:2]  ¹⁷³ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ¹⁷⁴ 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.’”

[23:2]  ¹⁷⁵ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ¹⁷⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:2]  sn See the note on Christ in 2:11.