Lukas 6:30-36

6:30 Give to everyone who asks you, ¹  and do not ask for your possessions ²  back ³  from the person who takes them away. 6:31 Treat others ⁴  in the same way that you would want them to treat you. ⁵ 

6:32 “If ⁶  you love those who love you, what credit is that to you? For even sinners ⁷  love those who love them. ⁸  6:33 And ⁹  if you do good to those who do good to you, what credit is that to you? Even ¹⁰  sinners ¹¹  do the same. 6:34 And if you lend to those from whom you hope to be repaid, ¹²  what credit is that to you? Even sinners ¹³  lend to sinners, so that they may be repaid in full. ¹⁴  6:35 But love your enemies, and do good, and lend, expecting nothing back. ¹⁵  Then ¹⁶  your reward will be great, and you will be sons ¹⁷  of the Most High, ¹⁸  because he is kind to ungrateful and evil people. ¹⁹  6:36 Be merciful, ²⁰  just as your Father is merciful.

Lukas 11:41

11:41 But give from your heart to those in need, ²¹  and ²²  then everything will be clean for you. ²³ 

Lukas 14:12-14

14:12 He ²⁴  said also to the man ²⁵  who had invited him, “When you host a dinner or a banquet, ²⁶  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, ²⁷  invite the poor, the crippled, ²⁸  the lame, and ²⁹  the blind. ³⁰  14:14 Then ³¹  you will be blessed, ³²  because they cannot repay you, for you will be repaid ³³  at the resurrection of the righteous.”

[6:30]  ¹ sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).

[6:30]  ² tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”

[6:30]  ³ sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.

[6:31]  ⁴ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:31]  ⁵ sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.

[6:32]  ⁶ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.

[6:32]  ⁷ sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.

[6:32]  ⁸ sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.

[6:33]  ⁹ tc ‡ Three key mss (Ì⁷⁵ א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[6:33]  ¹⁰ tc Most mss (A D L Θ Ξ Ψ Ë¹³ 33 Ï lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few important mss (א B W 700 892* 1241 pc) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.

[6:33]  ¹¹ sn See the note on the word sinners in v. 32.

[6:34]  ¹² 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]  ¹³ sn See the note on the word sinners in v. 32.

[6:34]  ¹⁴ tn Grk “to receive as much again.”

[6:35]  ¹⁵ tn Or “in return.”

[6:35]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  ¹⁷ sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  ¹⁸ sn That is, “sons of God.”

[6:35]  ¹⁹ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[6:36]  ²⁰ sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”

[11:41]  ²¹ tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

[11:41]  sn In Jewish culture giving alms to the poor was a very important religious observance; it was meant to be an act of mercy, kindness, and love (D. L. Bock, Luke [BECNT], 2:1114). The implication from the text is that the Pharisees gave alms, but without any of the spiritual concern which should have motivated those generous actions. Here Jesus commands the Pharisees to give from within themselves to those in need instead of just giving of their possessions. In so doing they would show true inner purity acceptable to God. This is in keeping with the author’s social concerns elsewhere in the Gospel (cf., e.g., 1:52-53, 4:18-19, 6:20-21, 14:13).

[11:41]  ²² tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[11:41]  ²³ sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

[14:12]  ²⁴ tn Here δέ (de) has not been translated.

[14:12]  ²⁵ sn That is, the leader of the Pharisees (v. 1).

[14:12]  ²⁶ 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]  ²⁷ tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

[14:13]  ²⁸ sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

[14:13]  ²⁹ tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

[14:13]  ³⁰ sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.

[14:14]  ³¹ 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]  ³² sn You will be blessed. God notes and approves of such generosity.

[14:14]  ³³ sn The passive verb will be repaid looks at God’s commendation.