Lukas 14:1--16:31
Konteks14:1 Now 1 one Sabbath when Jesus went to dine 2 at the house of a leader 3 of the Pharisees, 4 they were watching 5 him closely. 14:2 There 6 right 7 in front of him was a man suffering from dropsy. 8 14:3 So 9 Jesus asked 10 the experts in religious law 11 and the Pharisees, “Is it lawful to heal on the Sabbath 12 or not?” 14:4 But they remained silent. So 13 Jesus 14 took hold of the man, 15 healed him, and sent him away. 16 14:5 Then 17 he said to them, “Which of you, if you have a son 18 or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 14:6 But 19 they could not reply 20 to this.
14:7 Then 21 when Jesus 22 noticed how the guests 23 chose the places of honor, 24 he told them a parable. He said to them, 14:8 “When you are invited by someone to a wedding feast, 25 do not take 26 the place of honor, because a person more distinguished than you may have been invited by your host. 27 14:9 So 28 the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, 29 you will begin to move to the least important 30 place. 14:10 But when you are invited, go and take the least important place, so that when your host 31 approaches he will say to you, ‘Friend, move up here to a better place.’ 32 Then you will be honored in the presence of all who share the meal with you. 14:11 For everyone who exalts himself will be humbled, but 33 the one who humbles 34 himself will be exalted.”
14:12 He 35 said also to the man 36 who had invited him, “When you host a dinner or a banquet, 37 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, 38 invite the poor, the crippled, 39 the lame, and 40 the blind. 41 14:14 Then 42 you will be blessed, 43 because they cannot repay you, for you will be repaid 44 at the resurrection of the righteous.”
14:15 When 45 one of those at the meal with Jesus 46 heard this, he said to him, “Blessed is everyone 47 who will feast 48 in the kingdom of God!” 49 14:16 But Jesus 50 said to him, “A man once gave a great banquet 51 and invited 52 many guests. 53 14:17 At 54 the time for the banquet 55 he sent his slave 56 to tell those who had been invited, ‘Come, because everything is now ready.’ 14:18 But one after another they all 57 began to make excuses. 58 The first said to him, ‘I have bought a field, 59 and I must go out and see it. Please excuse me.’ 60 14:19 Another 61 said, ‘I have bought five yoke of oxen, 62 and I am going out 63 to examine them. Please excuse me.’ 14:20 Another 64 said, ‘I just got married, and I cannot come.’ 65 14:21 So 66 the slave came back and reported this to his master. Then the master of the household was furious 67 and said to his slave, ‘Go out quickly 68 to the streets and alleys of the city, 69 and bring in the poor, 70 the crippled, 71 the blind, and the lame.’ 14:22 Then 72 the slave said, ‘Sir, what you instructed has been done, and there is still room.’ 73 14:23 So 74 the master said to his 75 slave, ‘Go out to the highways 76 and country roads 77 and urge 78 people 79 to come in, so that my house will be filled. 80 14:24 For I tell you, not one of those individuals 81 who were invited 82 will taste my banquet!’” 83
14:25 Now large crowds 84 were accompanying Jesus, 85 and turning to them he said, 14:26 “If anyone comes to me and does not hate 86 his own father and mother, and wife and children, and brothers and sisters, and even his own life, 87 he cannot be my disciple. 14:27 Whoever does not carry his own cross 88 and follow 89 me cannot be my disciple. 14:28 For which of you, wanting to build a tower, doesn’t sit down 90 first and compute the cost 91 to see if he has enough money to complete it? 14:29 Otherwise, 92 when he has laid 93 a foundation and is not able to finish the tower, 94 all who see it 95 will begin to make fun of 96 him. 14:30 They will say, 97 ‘This man 98 began to build and was not able to finish!’ 99 14:31 Or what king, going out to confront another king in battle, will not sit down 100 first and determine whether he is able with ten thousand to oppose 101 the one coming against him with twenty thousand? 14:32 If he cannot succeed, 102 he will send a representative 103 while the other is still a long way off and ask for terms of peace. 104 14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. 105
14:34 “Salt 106 is good, but if salt loses its flavor, 107 how can its flavor be restored? 14:35 It is of no value 108 for the soil or for the manure pile; it is to be thrown out. 109 The one who has ears to hear had better listen!” 110
15:1 Now all the tax collectors 111 and sinners were coming 112 to hear him. 15:2 But 113 the Pharisees 114 and the experts in the law 115 were complaining, 116 “This man welcomes 117 sinners and eats with them.”
15:3 So 118 Jesus 119 told them 120 this parable: 121 15:4 “Which one 122 of you, if he has a hundred 123 sheep and loses one of them, would not leave the ninety-nine in the open pasture 124 and go look for 125 the one that is lost until he finds it? 126 15:5 Then 127 when he has found it, he places it on his shoulders, rejoicing. 15:6 Returning 128 home, he calls together 129 his 130 friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’ 15:7 I tell you, in the same way there will be more joy in heaven over one sinner 131 who repents than over ninety-nine righteous people 132 who have no need to repent. 133
15:8 “Or what woman, if she has ten silver coins 134 and loses 135 one of them, 136 does not light a lamp, sweep 137 the house, and search thoroughly until she finds it? 15:9 Then 138 when she has found it, she calls together her 139 friends and neighbors, saying, ‘Rejoice 140 with me, for I have found the coin 141 that I had lost.’ 15:10 In the same way, I tell you, there is joy in the presence of God’s angels 142 over one sinner who repents.”
15:11 Then 143 Jesus 144 said, “A man had two sons. 15:12 The 145 younger of them said to his 146 father, ‘Father, give me the share of the estate 147 that will belong 148 to me.’ So 149 he divided his 150 assets between them. 151 15:13 After 152 a few days, 153 the younger son gathered together all he had and left on a journey to a distant country, and there he squandered 154 his wealth 155 with a wild lifestyle. 15:14 Then 156 after he had spent everything, a severe famine took place in that country, and he began to be in need. 15:15 So he went and worked for 157 one of the citizens of that country, who 158 sent him to his fields to feed pigs. 159 15:16 He 160 was longing to eat 161 the carob pods 162 the pigs were eating, but 163 no one gave him anything. 15:17 But when he came to his senses 164 he said, ‘How many of my father’s hired workers have food 165 enough to spare, but here I am dying from hunger! 15:18 I will get up and go to my father and say to him, “Father, I have sinned 166 against heaven 167 and against 168 you. 15:19 I am no longer worthy to be called your son; treat me 169 like one of your hired workers.”’ 15:20 So 170 he got up and went to his father. But while he was still a long way from home 171 his father saw him, and his heart went out to him; 172 he ran and hugged 173 his son 174 and kissed him. 15:21 Then 175 his son said to him, ‘Father, I have sinned against heaven 176 and against you; I am no longer worthy to be called your son.’ 177 15:22 But the father said to his slaves, 178 ‘Hurry! Bring the best robe, 179 and put it on him! Put a ring on his finger 180 and sandals 181 on his feet! 15:23 Bring 182 the fattened calf 183 and kill it! Let us eat 184 and celebrate, 15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ 185 So 186 they began to celebrate.
15:25 “Now his older son was in the field. As 187 he came and approached the house, he heard music 188 and dancing. 15:26 So 189 he called one of the slaves 190 and asked what was happening. 15:27 The slave replied, 191 ‘Your brother has returned, and your father has killed the fattened calf 192 because he got his son 193 back safe and sound.’ 15:28 But the older son 194 became angry 195 and refused 196 to go in. His father came out and appealed to him, 15:29 but he answered 197 his father, ‘Look! These many years I have worked like a slave 198 for you, and I never disobeyed your commands. Yet 199 you never gave me even a goat 200 so that I could celebrate with my friends! 15:30 But when this son of yours 201 came back, who has devoured 202 your assets with prostitutes, 203 you killed the fattened calf 204 for him!’ 15:31 Then 205 the father 206 said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 15:32 It was appropriate 207 to celebrate and be glad, for your brother 208 was dead, and is alive; he was lost and is found.’” 209
16:1 Jesus 210 also said to the disciples, “There was a rich man who was informed of accusations 211 that his manager 212 was wasting 213 his assets. 16:2 So 214 he called the manager 215 in and said to him, ‘What is this I hear about you? 216 Turn in the account of your administration, 217 because you can no longer be my manager.’ 16:3 Then 218 the manager said to himself, ‘What should I do, since my master is taking my position 219 away from me? I’m not strong enough to dig, 220 and I’m too ashamed 221 to beg. 16:4 I know 222 what to do so that when I am put out of management, people will welcome me into their homes.’ 223 16:5 So 224 he contacted 225 his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’ 16:6 The man 226 replied, ‘A hundred measures 227 of olive oil.’ The manager 228 said to him, ‘Take your bill, sit down quickly, and write fifty.’ 229 16:7 Then he said to another, ‘And how much do you owe?’ The second man 230 replied, ‘A hundred measures 231 of wheat.’ The manager 232 said to him, ‘Take your bill, and write eighty.’ 233 16:8 The 234 master commended the dishonest 235 manager because he acted shrewdly. 236 For the people 237 of this world are more shrewd in dealing with their contemporaries 238 than the people 239 of light. 16:9 And I tell you, make friends for yourselves by how you use worldly wealth, 240 so that when it runs out you will be welcomed 241 into the eternal homes. 242
16:10 “The one who is faithful in a very little 243 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 244 in handling worldly wealth, 245 who will entrust you with the true riches? 246 16:12 And if you haven’t been trustworthy 247 with someone else’s property, 248 who will give you your own 249 ? 16:13 No servant can serve two masters, for either he will hate 250 the one and love the other, or he will be devoted to the one and despise 251 the other. You cannot serve God and money.” 252
16:14 The Pharisees 253 (who loved money) heard all this and ridiculed 254 him. 16:15 But 255 Jesus 256 said to them, “You are the ones who justify yourselves in men’s eyes, 257 but God knows your hearts. For what is highly prized 258 among men is utterly detestable 259 in God’s sight.
16:16 “The law and the prophets were in force 260 until John; 261 since then, 262 the good news of the kingdom of God 263 has been proclaimed, and everyone is urged to enter it. 264 16:17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter 265 in the law to become void. 266
16:18 “Everyone who divorces his wife and marries 267 someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.
16:19 “There was a rich man who dressed in purple 268 and fine linen and who feasted sumptuously 269 every day. 16:20 But at his gate lay 270 a poor man named Lazarus 271 whose body was covered with sores, 272 16:21 who longed to eat 273 what fell from the rich man’s table. In addition, the dogs 274 came and licked 275 his sores.
16:22 “Now 276 the poor man died and was carried by the angels to Abraham’s side. 277 The 278 rich man also died and was buried. 279 16:23 And in hell, 280 as he was in torment, 281 he looked up 282 and saw Abraham far off with Lazarus at his side. 283 16:24 So 284 he called out, 285 ‘Father Abraham, have mercy on me, and send Lazarus 286 to dip the tip of his finger 287 in water and cool my tongue, because I am in anguish 288 in this fire.’ 289 16:25 But Abraham said, ‘Child, 290 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. 291 16:26 Besides all this, 292 a great chasm 293 has been fixed between us, 294 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 295 the rich man 296 said, ‘Then I beg you, father – send Lazarus 297 to my father’s house 16:28 (for I have five brothers) to warn 298 them so that they don’t come 299 into this place of torment.’ 16:29 But Abraham said, 300 ‘They have Moses and the prophets; they must respond to 301 them.’ 16:30 Then 302 the rich man 303 said, ‘No, father Abraham, but if someone from the dead 304 goes to them, they will repent.’ 16:31 He 305 replied to him, ‘If they do not respond to 306 Moses and the prophets, they will not be convinced even if someone rises from the dead.’” 307
[14:1] 1 tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[14:1] 2 tn Grk “to eat bread,” an idiom for participating in a meal.
[14:1] 3 tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.
[14:1] 4 sn See the note on Pharisees in 5:17.
[14:1] 5 sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.
[14:2] 6 tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:2] 7 tn Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.
[14:2] 8 sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.
[14:3] 9 tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).
[14:3] 10 tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”
[14:3] 11 tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).
[14:3] 12 sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?
[14:4] 13 tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).
[14:4] 14 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:4] 15 tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.
[14:4] 16 tn Or “and let him go.”
[14:5] 17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:5] 18 tc Here “son,” found in Ì45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”
[14:6] 19 tn καί (kai) has been translated here as “but” to indicate the contrast present in this context. The experts, who should be expected to know the law, are unable to respond to Jesus’ question.
[14:6] 20 sn They could not reply. Twice in the scene, the experts remain silent (see v. 4). That, along with the presence of power working through Jesus, serves to indicate endorsement of his work and message.
[14:7] 21 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:7] 22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:7] 23 tn Grk “those who were invited.”
[14:7] 24 tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.
[14:8] 25 tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.
[14:8] 26 tn Grk “do not recline in the place of honor.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[14:8] 27 tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.
[14:9] 28 tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[14:9] 29 tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.
[14:9] 30 tn Grk “lowest place” (also in the repetition of the phrase in the next verse).
[14:10] 31 tn Grk “the one who invited you.”
[14:10] 32 tn Grk “Go up higher.” This means to move to a more important place.
[14:11] 33 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.
[14:11] 34 sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.
[14:12] 35 tn Here δέ (de) has not been translated.
[14:12] 36 sn That is, the leader of the Pharisees (v. 1).
[14:12] 37 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] 38 tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”
[14:13] 39 sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).
[14:13] 40 tn Here “and” has been supplied between the last two elements in the series in keeping with English style.
[14:13] 41 sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.
[14:14] 42 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] 43 sn You will be blessed. God notes and approves of such generosity.
[14:14] 44 sn The passive verb will be repaid looks at God’s commendation.
[14:15] 45 tn Here δέ (de) has not been translated.
[14:15] 46 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:15] 47 tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.
[14:15] 48 tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.
[14:15] 49 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[14:16] 50 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:16] 52 sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).
[14:16] 53 tn The word “guests” is not in the Greek text but is implied.
[14:17] 54 tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:17] 56 tn See the note on the word “slave” in 7:2.
[14:18] 57 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.
[14:18] 58 sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.
[14:18] 59 sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.
[14:18] 60 sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”
[14:19] 61 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:19] 62 sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.
[14:19] 63 tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”
[14:20] 64 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:20] 65 sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.
[14:21] 66 tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.
[14:21] 67 tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.
[14:21] 68 sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.
[14:21] 70 sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.
[14:21] 71 tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[14:22] 72 tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.
[14:22] 73 sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.
[14:23] 74 tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.
[14:23] 75 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[14:23] 76 sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.
[14:23] 77 tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).
[14:23] 78 tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”
[14:23] 79 tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:23] 80 sn So that my house will be filled. God will bless many people.
[14:24] 81 tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.
[14:24] 82 sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.
[14:25] 84 sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.
[14:25] 85 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:26] 86 tn This figurative use operates on a relative scale. God is to be loved more than family or self.
[14:26] 87 tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
[14:27] 88 sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.
[14:27] 89 tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”
[14:28] 90 tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.
[14:28] 91 tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.
[14:29] 92 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] 93 tn The participle θέντος (qentos) has been taken temporally.
[14:29] 94 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] 95 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] 96 tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.
[14:30] 97 tn Grk “make fun of him, saying.”
[14:30] 98 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] 99 sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.
[14:31] 100 tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[14:31] 101 tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”
[14:32] 102 tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.
[14:32] 103 tn Grk “a messenger.”
[14:32] 104 sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.
[14:33] 105 tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.
[14:33] sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.
[14:34] 106 tn Grk “Now salt…”; here οὖν has not been translated.
[14:34] sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
[14:34] 107 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca.
[14:35] 108 tn Or “It is not useful” (L&N 65.32).
[14:35] 109 tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.
[14:35] 110 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).
[15:1] 111 sn See the note on tax collectors in 3:12.
[15:1] 112 tn Grk “were drawing near.”
[15:2] 113 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[15:2] 114 sn See the note on Pharisees in 5:17.
[15:2] 115 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[15:2] 116 tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:2] 117 tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.
[15:3] 118 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.
[15:3] 119 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[15:3] 120 sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.
[15:3] 121 tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[15:4] 122 tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
[15:4] 123 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
[15:4] 124 tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.
[15:4] 125 tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.
[15:4] 126 sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.
[15:5] 127 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:6] 128 tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:6] 129 sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).
[15:6] 130 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.
[15:7] 131 sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.
[15:7] 132 tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”
[15:7] 133 tn Or “who do not need to repent”; Grk “who do not have need of repentance.”
[15:8] 134 sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.
[15:8] 135 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] 137 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] 138 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:9] 139 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[15:9] 140 sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.
[15:10] 142 sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.
[15:11] 143 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:11] 144 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[15:12] 145 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:12] 146 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[15:12] 147 tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”
[15:12] 148 tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”
[15:12] 149 tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.
[15:12] 150 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[15:12] 151 sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).
[15:13] 152 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:13] 153 tn Grk “after not many days.”
[15:13] 154 tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).
[15:13] 155 tn Or “estate” (the same word has been translated “estate” in v. 12).
[15:14] 156 tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[15:15] 157 tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).
[15:15] 158 tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.
[15:15] 159 sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).
[15:16] 160 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:16] 161 tn Or “would gladly have eaten”; Grk “was longing to be filled with.”
[15:16] 162 tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).
[15:16] 163 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[15:17] 164 tn Grk “came to himself” (an idiom).
[15:17] 165 tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).
[15:18] 166 sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”
[15:18] 167 sn The phrase against heaven is a circumlocution for God.
[15:18] 168 tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”
[15:19] 169 tn Or “make me.” Here is a sign of total humility.
[15:20] 170 tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[15:20] 171 tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).
[15:20] 172 tn Or “felt great affection for him,” “felt great pity for him.”
[15:20] sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.
[15:20] 173 tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.
[15:20] 174 tn Grk “him”; the referent (the son) has been specified in the translation for clarity.
[15:21] 175 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:21] 176 sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.
[15:21] 177 sn The younger son launches into his confession just as he had planned. See vv. 18-19.
[15:22] 178 tn See the note on the word “slave” in 7:2.
[15:22] 179 sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.
[15:22] 180 tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).
[15:22] 181 sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.
[15:23] 182 tn Grk “And bring.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[15:23] 183 tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.
[15:23] 184 tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.
[15:24] 185 sn This statement links the parable to the theme of 15:6, 9.
[15:24] 186 tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.
[15:25] 187 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:25] 188 sn This would have been primarily instrumental music, but might include singing as well.
[15:26] 189 tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.
[15:26] 190 tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).
[15:27] 191 tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.
[15:27] 192 tn See note on the phrase “fattened calf” in v. 23.
[15:27] 193 tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.
[15:28] 194 tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.
[15:28] 195 tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.
[15:28] 196 sn Ironically the attitude of the older son has left him outside and without joy.
[15:29] 197 tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”
[15:29] 198 tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.
[15:29] 199 tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.
[15:29] 200 sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”
[15:30] 201 sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).
[15:30] 202 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] 203 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] 204 sn See note on the phrase “fattened calf” in v. 23.
[15:31] 205 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.
[15:31] 206 tn Grk “he”; the referent (the father) has been specified in the translation for clarity.
[15:32] 207 tn Or “necessary.”
[15:32] 208 sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.
[15:32] 209 sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.
[16:1] 210 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[16:1] 211 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] 212 sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.
[16:1] 213 tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).
[16:2] 214 tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.
[16:2] 215 tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.
[16:2] 216 sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.
[16:2] 217 tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").
[16:3] 218 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.
[16:3] 219 tn Grk “the stewardship,” “the management.”
[16:3] 220 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] 221 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] 222 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] 223 sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).
[16:5] 224 tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.
[16:5] 225 tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[16:6] 226 tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.
[16:6] 227 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] 228 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] 229 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] 230 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] 231 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] 232 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.
[16:7] 233 sn The percentage of reduction may not be as great because of the change in material.
[16:8] 234 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:8] 235 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] 236 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] 237 tn Grk “sons” (an idiom).
[16:8] 238 tn Grk “with their own generation.”
[16:8] 239 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] 240 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] 241 sn The passive refers to the welcome of heaven.
[16:9] 242 tn Grk “eternal tents” (as dwelling places).
[16:10] 243 sn The point of the statement faithful in a very little is that character is shown in how little things are treated.
[16:11] 245 tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.
[16:11] 246 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] 248 tn Grk “have not been faithful with what is another’s.”
[16:12] 249 tn Grk “what is your own.”
[16:13] 250 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] 251 tn Or “and treat [the other] with contempt.”
[16:13] 252 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] 253 sn See the note on Pharisees in 5:17.
[16:14] 254 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] 255 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[16:15] 256 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[16:15] 257 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] 258 tn Or “exalted.” This refers to the pride that often comes with money and position.
[16:15] 259 tn Or “is an abomination,” “is abhorrent” (L&N 25.187).
[16:16] 260 tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).
[16:16] 261 sn John refers to John the Baptist.
[16:16] 262 sn Until John; since then. This verse indicates a shift in era, from law to kingdom.
[16:16] 263 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[16:16] 264 tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.
[16:17] 265 tn Or “one small part of a letter” (L&N 33.37).
[16:17] 266 tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.
[16:18] 267 sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.
[16:19] 268 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] 269 tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.
[16:20] 270 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] 271 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] 272 tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).
[16:21] 273 tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.
[16:21] 274 tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).
[16:21] 275 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] 276 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] 277 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] 278 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:22] 279 sn The shorter description suggests a different fate, which is confirmed in the following verses.
[16:23] 280 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] 281 sn Hades is a place of torment, especially as one knows that he is separated from God.
[16:23] 282 tn Grk “he lifted up his eyes” (an idiom).
[16:23] 283 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] 284 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.
[16:24] 285 tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”
[16:24] 286 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] 287 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] 288 tn Or “in terrible pain” (L&N 24.92).
[16:24] 289 sn Fire in this context is OT imagery; see Isa 66:24.
[16:25] 290 tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.
[16:25] 291 tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.
[16:26] 292 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] 293 sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.
[16:26] 294 tn Grk “between us and you.”
[16:27] 295 tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.
[16:27] 296 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
[16:27] 297 tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.
[16:28] 298 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] 299 tn Grk “lest they also come.”
[16:29] 300 tn Grk “says.” This is one of the few times Luke uses the historical present.
[16:29] 301 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] 302 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[16:30] 303 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
[16:30] 304 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] 305 tn Here δέ (de) has not been translated.
[16:31] 306 tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.
[16:31] 307 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.
