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Luke 16-18  New English Translation

The Parable of the Clever Steward

16 Jesus[a] also said to the disciples, “There was a rich man who was informed of accusations[b] that his manager[c] was wasting[d] his assets. 2 So[e] he called the manager[f] in and said to him, ‘What is this I hear about you?[g] Turn in the account of your administration,[h] because you can no longer be my manager.’ 3 Then[i] the manager said to himself, ‘What should I do, since my master is taking my position[j] away from me? I’m not strong enough to dig,[k] and I’m too ashamed[l] to beg. 4 I know[m] what to do so that when I am put out of management, people will welcome me into their homes.’[n] 5 So[o] he contacted[p] his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’ 6 The man[q] replied, ‘100 measures[r] of olive oil.’ The manager[s] said to him, ‘Take your bill, sit down quickly, and write fifty.’[t] 7 Then he said to another, ‘And how much do you owe?’ The second man[u] replied, ‘100 measures[v] of wheat.’ The manager[w] said to him, ‘Take your bill, and write 80.’[x] 8 The[y] master commended the dishonest[z] manager because he acted shrewdly.[aa] For the people[ab] of this world are more shrewd in dealing with their contemporaries[ac] than the people[ad] of light. 9 And I tell you, make friends for yourselves by how you use worldly wealth,[ae] so that when it runs out you will be welcomed[af] into the eternal homes.[ag]

10 “The one who is faithful in a very little[ah] is also faithful in much, and the one who is dishonest in a very little is also dishonest in much. 11 If then you haven’t been trustworthy[ai] in handling worldly wealth,[aj] who will entrust you with the true riches?[ak] 12 And if you haven’t been trustworthy[al] with someone else’s property,[am] who will give you your own[an] ? 13 No servant can serve two masters, for either he will hate[ao] the one and love the other, or he will be devoted to the one and despise[ap] the other. You cannot serve God and money.”[aq]

More Warnings about the Pharisees

14 The Pharisees[ar] (who loved money) heard all this and ridiculed[as] him. 15 But[at] Jesus[au] said to them, “You are the ones who justify yourselves in men’s eyes,[av] but God knows your hearts. For what is highly prized[aw] among men is utterly detestable[ax] in God’s sight.

16 “The law and the prophets were in force[ay] until John;[az] since then,[ba] the good news of the kingdom of God[bb] has been proclaimed, and everyone is urged to enter it.[bc] 17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter[bd] in the law to become void.[be]

18 “Everyone who divorces his wife and marries[bf] someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.

The Rich Man and Lazarus

19 “There was a rich man who dressed in purple[bg] and fine linen and who feasted sumptuously[bh] every day. 20 But at his gate lay[bi] a poor man named Lazarus[bj] whose body was covered with sores,[bk] 21 who longed to eat[bl] what fell from the rich man’s table. In addition, the dogs[bm] came and licked[bn] his sores.

22 “Now[bo] the poor man died and was carried by the angels to Abraham’s side.[bp] The[bq] rich man also died and was buried.[br] 23 And in Hades,[bs] as he was in torment,[bt] he looked up[bu] and saw Abraham far off with Lazarus at his side.[bv] 24 So[bw] he called out,[bx] ‘Father Abraham, have mercy on me, and send Lazarus[by] to dip the tip of his finger[bz] in water and cool my tongue, because I am in anguish[ca] in this fire.’[cb] 25 But Abraham said, ‘Child,[cc] 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.[cd] 26 Besides all this,[ce] a great chasm[cf] has been fixed between us,[cg] so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’ 27 So[ch] the rich man[ci] said, ‘Then I beg you, father—send Lazarus[cj] to my father’s house 28 (for I have five brothers) to warn[ck] them so that they don’t come[cl] into this place of torment.’ 29 But Abraham said,[cm] ‘They have Moses and the prophets; they must respond to[cn] them.’ 30 Then[co] the rich man[cp] said, ‘No, father Abraham, but if someone from the dead[cq] goes to them, they will repent.’ 31 He[cr] replied to him, ‘If they do not respond to[cs] Moses and the prophets, they will not be convinced even if someone rises from the dead.’”[ct]

Sin, Forgiveness, Faith, and Service

17 Jesus[cu] said to his disciples, “Stumbling blocks are sure to come, but woe[cv] to the one through whom they come! 2 It would be better for him to have a millstone[cw] tied around his neck and be thrown into the sea[cx] than for him to cause one of these little ones to sin.[cy] 3 Watch[cz] yourselves! If[da] your brother[db] sins, rebuke him. If[dc] he repents, forgive him. 4 Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive[dd] him.”

5 The[de] apostles said to the Lord, “Increase our faith!”[df] 6 So[dg] the Lord replied,[dh] “If[di] you had faith the size of[dj] a mustard seed, you could say to this black mulberry[dk] tree, ‘Be pulled out by the roots and planted in the sea,’[dl] and it would obey[dm] you.

7 “Would any one of you say[dn] to your slave[do] who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’?[dp] 8 Won’t[dq] the master[dr] instead say to him, ‘Get my dinner ready, and make yourself ready[ds] to serve me while[dt] I eat and drink. Then[du] you may eat and drink’? 9 He won’t thank the slave because he did what he was told,[dv] will he?[dw] 10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise;[dx] we have only done what was our duty.’”[dy]

The Grateful Leper

11 Now on[dz] the way to Jerusalem,[ea] Jesus[eb] was passing along[ec] between Samaria and Galilee. 12 As[ed] he was entering[ee] a village, ten men with leprosy[ef] met him. They[eg] stood at a distance, 13 raised their voices and said, “Jesus, Master, have mercy[eh] on us.” 14 When[ei] he saw them he said, “Go[ej] and show yourselves to the priests.”[ek] And[el] as they went along, they were cleansed. 15 Then one of them, when he saw he was healed, turned back, praising[em] God with a loud voice. 16 He[en] fell with his face to the ground[eo] at Jesus’ feet and thanked him.[ep] (Now[eq] he was a Samaritan.)[er] 17 Then[es] Jesus said,[et] “Were[eu] not ten cleansed? Where are the other[ev] nine? 18 Was no one found to turn back and give praise to God except this foreigner?”[ew] 19 Then[ex] he said to the man,[ey] “Get up and go your way. Your faith has made you well.”[ez]

The Coming of the Kingdom

20 Now at one point[fa] the Pharisees[fb] asked Jesus[fc] when the kingdom of God[fd] was coming, so he answered, “The kingdom of God is not coming with signs[fe] to be observed, 21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is[ff] in your midst.”[fg]

The Coming of the Son of Man

22 Then[fh] he said to the disciples, “The days are coming when you will desire to see one of the days[fi] of the Son of Man, and you will not see it. 23 Then people[fj] will say to you, ‘Look, there he is!’[fk] or ‘Look, here he is!’ Do not go out or chase after them.[fl] 24 For just like the lightning flashes[fm] and lights up the sky from one side to the other, so will the Son of Man be in his day.[fn] 25 But first he must[fo] suffer many things and be rejected by this generation. 26 Just[fp] as it was[fq] in the days of Noah,[fr] so too it will be in the days of the Son of Man. 27 People[fs] were eating,[ft] they were drinking, they were marrying, they were being given in marriage—right up to the day Noah entered the ark. Then[fu] the flood came and destroyed them all.[fv] 28 Likewise, just as it was[fw] in the days of Lot, people[fx] were eating, drinking, buying, selling, planting, building; 29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all.[fy] 30 It will be the same on the day the Son of Man is revealed. 31 On that day, anyone who is on the roof,[fz] with his goods in the house, must not come down[ga] to take them away, and likewise the person in the field must not turn back. 32 Remember Lot’s wife![gb] 33 Whoever tries to keep[gc] his life[gd] will lose it,[ge] but whoever loses his life will preserve it. 34 I tell you, in that night there will be two people in one bed; one will be taken and the other left.[gf] 35 There will be two women grinding grain together;[gg] one will be taken and the other left.”[gh]

37 Then[gi] the disciples[gj] said[gk] to him, “Where,[gl] Lord?” He replied to them, “Where the dead body[gm] is, there the vultures[gn] will gather.”[go]

Prayer and the Parable of the Persistent Widow

18 Then[gp] Jesus[gq] told them a parable to show them they should always[gr] pray and not lose heart.[gs] 2 He said,[gt] “In a certain city[gu] there was a judge[gv] who neither feared God nor respected people.[gw] 3 There was also a widow[gx] in that city[gy] who kept coming[gz] to him and saying, ‘Give me justice against my adversary.’ 4 For[ha] a while he refused, but later on[hb] he said to himself, ‘Though I neither fear God nor have regard for people,[hc] 5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out[hd] by her unending pleas.’”[he] 6 And the Lord said, “Listen to what the unrighteous judge says![hf] 7 Won’t[hg] God give justice to his chosen ones, who cry out[hh] to him day and night?[hi] Will he delay[hj] long to help them? 8 I tell you, he will give them justice speedily.[hk] Nevertheless, when the Son of Man comes, will he find faith[hl] on earth?”

The Parable of the Pharisee and Tax Collector

9 Jesus[hm] also told this parable to some who were confident that they were righteous and looked down[hn] on everyone else. 10 “Two men went up[ho] to the temple to pray, one a Pharisee[hp] and the other a tax collector.[hq] 11 The Pharisee stood and prayed about himself like this:[hr] ‘God, I thank[hs] you that I am not like other people:[ht] extortionists,[hu] unrighteous people,[hv] adulterers—or even like this tax collector.[hw] 12 I fast twice[hx] a week; I give a tenth[hy] of everything I get.’ 13 The tax collector, however, stood[hz] far off and would not even look up[ia] to heaven, but beat his breast and said, ‘God, be merciful[ib] to me, sinner that I am!’[ic] 14 I tell you that this man went down to his home justified[id] rather than the Pharisee.[ie] For everyone who exalts[if] himself will be humbled, but he who humbles himself will be exalted.”

Jesus and Little Children

15 Now people[ig] were even bringing their babies[ih] to him for him to touch.[ii] But when the disciples saw it, they began to scold those who brought them.[ij] 16 But Jesus called for the children,[ik] saying, “Let the little children come to me and do not try to stop them, for the kingdom of God[il] belongs to such as these.[im] 17 I tell you the truth,[in] whoever does not receive[io] the kingdom of God like a child[ip] will never[iq] enter it.”

The Wealthy Ruler

18 Now[ir] a certain leader[is] asked him, “Good teacher, what must I do to inherit eternal life?”[it] 19 Jesus[iu] said to him, “Why do you call me good?[iv] No one is good except God alone. 20 You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’”[iw] 21 The man[ix] replied, “I have wholeheartedly obeyed[iy] all these laws[iz] since my youth.”[ja] 22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have[jb] and give the money[jc] to the poor,[jd] and you will have treasure[je] in heaven. Then[jf] come, follow me.” 23 But when the man[jg] heard this he became very sad,[jh] for he was extremely wealthy. 24 When Jesus noticed this,[ji] he said, “How hard[jj] it is for the rich to enter the kingdom of God![jk] 25 In fact, it is easier for a camel to go through the eye of a needle[jl] than for a rich person to enter the kingdom of God.” 26 Those who heard this said, “Then[jm] who can be saved?”[jn] 27 He replied, “What is impossible[jo] for mere humans[jp] is possible for God.” 28 And Peter said, “Look, we have left everything we own[jq] to follow you! 29 Then[jr] Jesus[js] said to them, “I tell you the truth,[jt] there is no one who has left home or wife or brothers[ju] or parents or children for the sake of God’s kingdom 30 who will not receive many times more[jv] in this age[jw]—and in the age to come, eternal life.”[jx]

Another Prediction of Jesus’ Passion

31 Then[jy] Jesus[jz] took the twelve aside and said to them, “Look, we are going up to Jerusalem, and everything that is written about the Son of Man by the prophets will be accomplished.[ka] 32 For he will be handed over[kb] to the Gentiles; he will be mocked,[kc] mistreated,[kd] and spat on.[ke] 33 They will flog him severely[kf] and kill him. Yet[kg] on the third day he will rise again.” 34 But[kh] the twelve[ki] understood none of these things. This[kj] saying was hidden from them, and they did not grasp[kk] what Jesus meant.[kl]

Healing a Blind Man

35 As[km] Jesus[kn] approached[ko] Jericho, a blind man was sitting by the road begging. 36 When he heard a crowd going by, he asked what was going on. 37 They[kp] told him, “Jesus the Nazarene is passing by.” 38 So[kq] he called out,[kr] “Jesus, Son of David,[ks] have mercy[kt] on me!” 39 And those who were in front[ku] scolded[kv] him to get him to be quiet, but he shouted[kw] even more, “Son of David, have mercy on me!” 40 So[kx] Jesus stopped and ordered the beggar[ky] to be brought to him. When the man[kz] came near, Jesus[la] asked him, 41 “What do you want me to do for you?” He replied,[lb] “Lord, let me see again.”[lc] 42 Jesus[ld] said to him, “Receive[le] your sight; your faith has healed you.”[lf] 43 And immediately he regained[lg] his sight and followed Jesus,[lh] praising[li] God. When[lj] all the people saw it, they too[lk] gave praise to God.

Footnotes

  1. Luke 16:1 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
  2. Luke 16:1 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.”
  3. Luke 16:1 sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.
  4. Luke 16:1 tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).
  5. Luke 16:2 tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.
  6. Luke 16:2 tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.
  7. Luke 16:2 sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.
  8. Luke 16:2 tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomos).
  9. Luke 16:3 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.
  10. Luke 16:3 tn Grk “the stewardship,” “the management.”
  11. Luke 16:3 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.
  12. Luke 16:3 tn Grk “I do not have strength to dig; I am ashamed to beg.”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.
  13. Luke 16:4 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.
  14. Luke 16:4 sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).
  15. Luke 16:5 tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.
  16. Luke 16:5 tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as a finite verb due to requirements of contemporary English style.
  17. Luke 16:6 tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.
  18. Luke 16:6 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.
  19. Luke 16:6 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.
  20. Luke 16:6 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.
  21. Luke 16:7 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.
  22. Luke 16:7 sn The 100 measures here was 100 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.
  23. Luke 16:7 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.
  24. Luke 16:7 sn The percentage of reduction may not be as great because of the change in material.
  25. Luke 16:8 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  26. Luke 16:8 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.
  27. Luke 16:8 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.
  28. Luke 16:8 tn Grk “sons” (an idiom).
  29. Luke 16:8 tn Grk “with their own generation.”
  30. Luke 16:8 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.
  31. Luke 16:9 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).
  32. Luke 16:9 tn Grk “they may welcome you.”
  33. Luke 16:9 tn Grk “eternal tents” (as dwelling places).
  34. Luke 16:10 sn The point of the statement faithful in a very little is that character is shown in how little things are treated.
  35. Luke 16:11 tn Or “faithful.”
  36. Luke 16:11 tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.
  37. Luke 16:11 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.
  38. Luke 16:12 tn Or “faithful.”
  39. Luke 16:12 tn Grk “have not been faithful with what is another’s.”
  40. Luke 16:12 tn Grk “what is your own.”
  41. Luke 16:13 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.
  42. Luke 16:13 tn Or “and treat [the other] with contempt.”
  43. Luke 16:13 tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamōnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.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. Here “money” is personified as a potential master and thus competes with God for the loyalty of the disciple. The passage is ultimately not a condemnation of wealth (there is no call here for absolute poverty) but a call for unqualified discipleship. God must be first, not money or possessions.
  44. Luke 16:14 sn See the note on Pharisees in 5:17.
  45. Luke 16:14 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).
  46. Luke 16:15 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  47. Luke 16:15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  48. Luke 16:15 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 (anthrōpos) 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.
  49. Luke 16:15 tn Or “exalted.” This refers to the pride that often comes with money and position.
  50. Luke 16:15 tn Or “is an abomination,” “is abhorrent” (L&N 25.187).
  51. Luke 16:16 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).
  52. Luke 16:16 sn John refers to John the Baptist.
  53. Luke 16:16 sn Until John; since then. This verse indicates a shift in era, from law to kingdom.
  54. Luke 16:16 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
  55. Luke 16:16 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 βιάζεται 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. For a summary of the lexical options see BDAG 175 s.v. βιάζω. Differences in the context suggest a different meaning for the same term in Matt 11:12.
  56. Luke 16:17 tn Or “one small part of a letter” (L&N 33.37).
  57. Luke 16:17 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.
  58. Luke 16:18 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.
  59. Luke 16:19 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.
  60. Luke 16:19 tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.
  61. Luke 16:20 tn The passive verb ἐβέβλητο (ebeblēto) 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).
  62. Luke 16:20 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.
  63. Luke 16:20 tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).
  64. Luke 16:21 tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.
  65. Luke 16:21 tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).
  66. Luke 16:21 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.
  67. Luke 16:22 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.
  68. Luke 16:22 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).
  69. Luke 16:22 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  70. Luke 16:22 sn The shorter description suggests a different fate, which is confirmed in the following verses.
  71. Luke 16:23 sn The Greek term Hades stands for the Hebrew concept of Sheol. This is where the dead were gathered (Pss 16:10; 86:13). In the NT Hades sometimes has an additional negative force of awaiting judgment (Rev 20:13).
  72. Luke 16:23 sn Hades is a place of torment, especially as one knows that he is separated from God.
  73. Luke 16:23 tn Grk “he lifted up his eyes” (an idiom).
  74. Luke 16:23 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.”
  75. Luke 16:24 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.
  76. Luke 16:24 tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”
  77. Luke 16:24 sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 20), 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.)
  78. Luke 16:24 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.
  79. Luke 16:24 tn Or “in terrible pain” (L&N 24.92).
  80. Luke 16:24 sn Fire in this context is OT imagery; see Isa 66:24.
  81. Luke 16:25 tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.
  82. Luke 16:25 tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.
  83. Luke 16:26 tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.
  84. Luke 16:26 sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.
  85. Luke 16:26 tn Grk “between us and you.”
  86. Luke 16:27 tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.
  87. Luke 16:27 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
  88. Luke 16:27 tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.
  89. Luke 16:28 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.
  90. Luke 16:28 tn Grk “lest they also come.”
  91. Luke 16:29 tn Grk “says.” This is one of the few times Luke uses the historical present.
  92. Luke 16:29 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).
  93. Luke 16:30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  94. Luke 16:30 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
  95. Luke 16:30 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.
  96. Luke 16:31 tn Here δέ (de) has not been translated.
  97. Luke 16:31 tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.
  98. Luke 16:31 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.
  99. Luke 17:1 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
  100. Luke 17:1 sn See Luke 6:24-26.
  101. Luke 17:2 tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός). sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.
  102. Luke 17:2 tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have…and be thrown.”
  103. Luke 17:2 tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalisē), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.
  104. Luke 17:3 tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.
  105. Luke 17:3 tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.
  106. Luke 17:3 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).
  107. Luke 17:3 tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.
  108. Luke 17:4 sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.
  109. Luke 17:5 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  110. Luke 17:5 sn The request of the apostles, “Increase our faith,” is not a request for a gift of faith, but a request to increase the depth of their faith.
  111. Luke 17:6 tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
  112. Luke 17:6 tn Grk “said.”
  113. Luke 17:6 tn This is a mixed condition, with ἄν (an) in the apodosis.
  114. Luke 17:6 tn Grk “faith as,” “faith like.”
  115. Luke 17:6 sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.
  116. Luke 17:6 tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizōthēti and phuteuthēti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).
  117. Luke 17:6 tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.
  118. Luke 17:7 tn Grk “Who among you, having a slave…would say to him.”
  119. Luke 17:7 tn See the note on the word “slave” in 7:2.
  120. Luke 17:7 tn Grk “and recline at table,” as 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. See BDAG 70 s.v. ἀναπίπτω 1.
  121. Luke 17:8 tn The question includes a Greek particle, οὐχί (ouchi), that expects a positive reply. The slave is expected to prepare a meal before eating himself.
  122. Luke 17:8 tn Grk “he”; the referent has been specified in the translation for clarity.
  123. Luke 17:8 tn Grk “and gird yourself” (with an apron or towel, in preparation for service).
  124. Luke 17:8 tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while…w. subjunctive…Lk 17:8.”
  125. Luke 17:8 tn Grk “after these things.”
  126. Luke 17:9 tn Grk “did what was commanded.”
  127. Luke 17:9 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “will he?” Thanks are not required.
  128. Luke 17:10 tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).
  129. Luke 17:10 tn Or “we have only done what we were supposed to do.”
  130. Luke 17:11 tn Grk “Now it happened that on.” 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.
  131. Luke 17:11 sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.
  132. Luke 17:11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  133. Luke 17:11 tn Or “was traveling about.”
  134. Luke 17:12 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  135. Luke 17:12 tn The participle εἰσερχομένου (eiserchomenou) is taken temporally.
  136. Luke 17:12 sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). A leper was totally ostracized from society until he was declared cured (Lev 13:45-46). For more on the condition, see the note on lepers in Luke 4:27.
  137. Luke 17:12 tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.
  138. Luke 17:13 sn “Have mercy on us” is a request to heal them (Luke 18:38-39; 16:24; Matt 9:27; 15:22; 17:15; 20:31-32; Mark 10:47-49).
  139. Luke 17:14 tn Καί (kai) has not been translated because of differences between Greek and English style.
  140. Luke 17:14 tn The participle πορευθέντες (poreuthentes) is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).
  141. Luke 17:14 sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).
  142. Luke 17:14 tn Grk “And it happened that as.” 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.
  143. Luke 17:15 tn Grk “glorifying God.”
  144. Luke 17:16 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  145. Luke 17:16 tn Grk “he fell on his face” (an idiom for complete prostration).
  146. Luke 17:16 sn And thanked him. This action recognized God’s healing work through Jesus.
  147. Luke 17:16 tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.
  148. Luke 17:16 sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).
  149. Luke 17:17 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  150. Luke 17:17 tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.
  151. Luke 17:17 tn The Greek construction used here (οὐχί, ouchi) expects a positive reply.
  152. Luke 17:17 tn The word “other” is implied in the context.
  153. Luke 17:18 sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.
  154. Luke 17:19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  155. Luke 17:19 tn Grk “to him”; the referent has been specified in the translation for clarity.
  156. Luke 17:19 tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.
  157. Luke 17:20 tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.
  158. Luke 17:20 sn See the note on Pharisees in 5:17.
  159. Luke 17:20 tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.
  160. Luke 17:20 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
  161. Luke 17:20 tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53–74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.
  162. Luke 17:21 tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.
  163. Luke 17:21 tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.
  164. Luke 17:22 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  165. Luke 17:22 sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.
  166. Luke 17:23 tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  167. Luke 17:23 tn The words “he is” here and in the following clause are understood and have been supplied from the context.
  168. Luke 17:23 sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.
  169. Luke 17:24 sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.
  170. Luke 17:24 tc Some very significant mss (P75 B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en tē hēmera autou, “in his day”), but the words are included in א A L W Θ Ψ ƒ1,13 M lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA28 rightly has the words in brackets, expressing doubt as to their authenticity.
  171. Luke 17:25 sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).
  172. Luke 17:26 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  173. Luke 17:26 tn Or “as it happened.”
  174. Luke 17:26 sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.
  175. Luke 17:27 tn Grk “They.” The plural in Greek is indefinite, referring to people in general.
  176. Luke 17:27 tn These verbs (“eating…drinking…marrying…being given in marriage”) are all progressive imperfects, describing action in progress at that time.
  177. Luke 17:27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  178. Luke 17:27 sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.
  179. Luke 17:28 tn Or “as it happened.”
  180. Luke 17:28 tn Grk “they.” The plural in Greek is indefinite, referring to people in general.
  181. Luke 17:29 sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).
  182. Luke 17:31 sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
  183. Luke 17:31 sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.
  184. Luke 17:32 sn An allusion to Gen 19:26. The warning about Lot’s wife is not to look back and long to be where one used to be. The world is being judged, and the person who delays or turns back will be destroyed.
  185. Luke 17:33 tn Or “tries to preserve”; Grk “seeks to gain.”
  186. Luke 17:33 tn Grk “soul.” See the discussion of this Greek term in the note on “life” in Luke 9:24.
  187. Luke 17:33 sn The Greek word translated life can refer to both earthly, physical life and inner, transcendent life (one’s “soul”). In the context, if a person is not willing to suffer the world’s rejection and persecution in order to follow Jesus but instead seeks to retain his physical life, then that person will lose both physical life and inner, transcendent life (at the judgment). On the other hand, the one who willingly gives up earthly, physical life to follow Jesus (“loses his life”) will ultimately preserve one’s “soul” (note that the parallel in John’s Gospel speaks of “guarding one’s ‘soul’ for eternal life” (John 12:25).
  188. Luke 17:34 sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) and those left behind are judged. The imagery, however, is not directly tied to the identification of the two groups. Its primary purpose in context is to picture the sudden, surprising separation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.
  189. Luke 17:35 tn Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.
  190. Luke 17:35 tc Several mss (D ƒ13 [579] 700 al lat sy) add (with several variations among these witnesses) 17:36 “There will be two in the field; one will be taken and the other left.” It is not well enough attested to be original. Further, it is an assimilation to the parallel in Matt 24:40, which marks the addition as secondary. The present translation follows NA28 in omitting the verse number, a procedure also followed by a number of other modern translations.
  191. Luke 17:37 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  192. Luke 17:37 tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.
  193. Luke 17:37 tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.
  194. Luke 17:37 sn The question “Where, Lord?” means, “Where will the judgment take place?”
  195. Luke 17:37 tn Or “corpse.”
  196. Luke 17:37 tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers. sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.
  197. Luke 17:37 tn Grk “will be gathered.” The passive construction has been translated as an active one in English.
  198. Luke 18:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  199. Luke 18:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  200. Luke 18:1 tn Or “should pray at all times” (L&N 67.88).
  201. Luke 18:1 sn This is one of the few parables that comes with an explanation at the start:…they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).
  202. Luke 18:2 tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”
  203. Luke 18:2 tn Or “town.”
  204. Luke 18:2 sn The judge here is apparently portrayed as a civil judge who often handled financial cases.
  205. Luke 18:2 tn Grk “man,” but the singular ἄνθρωπος (anthrōpos) is used as a generic in comparison to God.
  206. Luke 18:3 sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.
  207. Luke 18:3 tn Or “town.”
  208. Luke 18:3 tn This is an iterative imperfect; the widow did this on numerous occasions.
  209. Luke 18:4 tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.
  210. Luke 18:4 tn Grk “after these things.”
  211. Luke 18:4 tn Grk “man,” but the singular ἄνθρωπος (anthrōpos) is used as a generic in comparison to God.
  212. Luke 18:5 tn The term ὑπωπιάζω (hupōpiazō) in this context means “to wear someone out by continual annoying” (L&N 25.245).
  213. Luke 18:5 tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).
  214. Luke 18:6 sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.
  215. Luke 18:7 tn Here δέ (de) has not been translated.
  216. Luke 18:7 sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.
  217. Luke 18:7 tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.
  218. Luke 18:7 sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.
  219. Luke 18:8 tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.
  220. Luke 18:8 sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.
  221. Luke 18:9 tn Grk “He”; the referent has been specified in the translation for clarity.
  222. Luke 18:9 tn Grk “and despised.” This is a second parable with an explanatory introduction.
  223. Luke 18:10 sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.
  224. Luke 18:10 sn See the note on Pharisees in 5:17.
  225. Luke 18:10 sn See the note on tax collectors in 3:12.
  226. Luke 18:11 tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (statheis, “stood”) or with the imperfect verb προσηύχετο (prosēucheto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι (histēmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.
  227. Luke 18:11 sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.
  228. Luke 18:11 tn Here the plural Greek term ἀνθρώπων (anthrōpōn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).
  229. Luke 18:11 tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].
  230. Luke 18:11 sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).
  231. Luke 18:11 sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.
  232. Luke 18:12 sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.
  233. Luke 18:12 tn Or “I tithe.”
  234. Luke 18:13 tn Grk “standing”; the Greek participle has been translated as a finite verb.
  235. Luke 18:13 tn Grk “even lift up his eyes” (an idiom).
  236. Luke 18:13 tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, hilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Pss 51:1, 3; 25:11; 34:6, 18).
  237. Luke 18:13 tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.
  238. Luke 18:14 sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.
  239. Luke 18:14 tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
  240. Luke 18:14 sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.
  241. Luke 18:15 tn Grk “they.”
  242. Luke 18:15 tn The term βρέφος (brephos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).
  243. Luke 18:15 tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).
  244. Luke 18:15 tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.
  245. Luke 18:16 tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.
  246. Luke 18:16 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
  247. Luke 18:16 sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
  248. Luke 18:17 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  249. Luke 18:17 sn On receive see John 1:12.
  250. Luke 18:17 sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.
  251. Luke 18:17 tn The negation in Greek used here (οὐ μή, ou mē) is very strong.
  252. Luke 18:18 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  253. Luke 18:18 tn Grk “a certain ruler.” BDAG 140 s.v. ἄρχων 2.a takes this to be a member of the Sanhedrin, but Bock understands this to be “an influential wealthy man or civic leader who may have been known for his piety” (D. L. Bock, Luke [BECNT] 2:1476).sn Only Luke states this man is a leader (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.
  254. Luke 18:18 sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.
  255. Luke 18:19 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
  256. Luke 18:19 sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.
  257. Luke 18:20 sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.
  258. Luke 18:21 tn Grk “And he”; the referent (the ruler mentioned in v. 18) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
  259. Luke 18:21 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
  260. Luke 18:21 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.
  261. Luke 18:21 sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.
  262. Luke 18:22 sn See Luke 14:33.
  263. Luke 18:22 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.
  264. Luke 18:22 sn See Luke 1:50-53; 6:20-23; 14:12-14.
  265. Luke 18:22 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.
  266. Luke 18:22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.
  267. Luke 18:23 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
  268. Luke 18:23 tn Or “very distressed” (L&N 25.277).
  269. Luke 18:24 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 ƒ13 33vid M 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 ƒ1 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not autographic: 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. NA28 places the words in brackets, indicating doubts as to their authenticity.tn Grk “him.”
  270. Luke 18:24 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.
  271. Luke 18:24 sn The kingdom of God is a major theme of Jesus’ teaching. See the note on this phrase in v. 16.
  272. Luke 18:25 sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (Although the story of a small gate in Jerusalem known as “The Needle’s Eye” has been widely circulated and may go back as far as the middle ages, there is no evidence that such a gate ever existed.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.
  273. Luke 18:26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
  274. Luke 18:26 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
  275. Luke 18:27 sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.
  276. Luke 18:27 tn The plural Greek term ἄνθρωποις (anthrōpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.
  277. Luke 18:28 tn Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος (idios) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4.b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488.
  278. Luke 18:29 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  279. Luke 18:29 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  280. Luke 18:29 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  281. Luke 18:29 tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.
  282. Luke 18:30 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.
  283. Luke 18:30 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
  284. Luke 18:30 sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).
  285. Luke 18:31 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  286. Luke 18:31 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  287. Luke 18:31 tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.
  288. Luke 18:32 sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).
  289. Luke 18:32 sn See Luke 22:63; 23:11, 36.
  290. Luke 18:32 tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (hubrizō) can mean either “insult” or “mistreat with insolence.”
  291. Luke 18:32 sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.
  292. Luke 18:33 tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (phragelloō) used in Matt 27:26; Mark 15:15.
  293. Luke 18:33 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
  294. Luke 18:34 tn Here καί (kai) has been translated as “but” to indicate the contrast.
  295. Luke 18:34 tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.
  296. Luke 18:34 tn Grk “And this.” Here καί (kai) has not been translated.
  297. Luke 18:34 sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.
  298. Luke 18:34 tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.
  299. Luke 18:35 tn Grk “Now it happened that as.” 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.
  300. Luke 18:35 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
  301. Luke 18:35 tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.
  302. Luke 18:37 tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.
  303. Luke 18:38 tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.
  304. Luke 18:38 tn Grk “called out, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
  305. Luke 18:38 sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
  306. Luke 18:38 sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.
  307. Luke 18:39 sn That is, those who were at the front of the procession.
  308. Luke 18:39 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
  309. Luke 18:39 sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.
  310. Luke 18:40 tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.
  311. Luke 18:40 tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.
  312. Luke 18:40 tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.
  313. Luke 18:40 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  314. Luke 18:41 tn Grk “said.”
  315. Luke 18:41 tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.
  316. Luke 18:42 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  317. Luke 18:42 tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).
  318. Luke 18:42 tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.
  319. Luke 18:43 tn Or “received” (see the note on the phrase “let me see again” in v. 41).
  320. Luke 18:43 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  321. Luke 18:43 sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).
  322. Luke 18:43 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  323. Luke 18:43 tn The word “too” has been supplied for stylistic reasons.
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