Lukas 8:3
Konteks8:3 and Joanna the wife of Cuza 1 (Herod’s 2 household manager), 3 Susanna, and many others who provided for them 4 out of their own resources.
Lukas 16:1-2
Konteks16:1 Jesus 5 also said to the disciples, “There was a rich man who was informed of accusations 6 that his manager 7 was wasting 8 his assets. 16:2 So 9 he called the manager 10 in and said to him, ‘What is this I hear about you? 11 Turn in the account of your administration, 12 because you can no longer be my manager.’
Lukas 16:4
Konteks16:4 I know 13 what to do so that when I am put out of management, people will welcome me into their homes.’ 14
Lukas 16:8
Konteks16:8 The 15 master commended the dishonest 16 manager because he acted shrewdly. 17 For the people 18 of this world are more shrewd in dealing with their contemporaries 19 than the people 20 of light.
[8:3] 1 sn Cuza is also spelled “Chuza” in many English translations.
[8:3] 2 sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[8:3] 3 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] 4 tc Many
[16:1] 5 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[16:1] 6 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] 7 sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.
[16:1] 8 tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).
[16:2] 9 tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.
[16:2] 10 tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.
[16:2] 11 sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.
[16:2] 12 tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").
[16:4] 13 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] 14 sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).
[16:8] 15 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:8] 16 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] 17 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] 18 tn Grk “sons” (an idiom).
[16:8] 19 tn Grk “with their own generation.”
[16:8] 20 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.
