Luke 15:1–16:31

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors1 and sinners were coming2 to hear him. 15:2 But3 the Pharisees4 and the experts in the law5 were complaining,6 “This man welcomes7 sinners and eats with them.”

15:3 So8 Jesus9 told them10 this parable:11 15:4 “Which one12 of you, if he has a hundred13 sheep and loses one of them, would not leave the ninety-nine in the open pasture14 and go look for15 the one that is lost until he finds it?16 15:5 Then17 when he has found it, he places it on his shoulders, rejoicing. 15:6 Returning18 home, he calls together19 his20 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 sinner21 who repents than over ninety-nine righteous people22 who have no need to repent.23

15:8 “Or what woman, if she has ten silver coins24 and loses25 one of them,26 does not light a lamp, sweep27 the house, and search thoroughly until she finds it? 15:9 Then28 when she has found it, she calls together her29 friends and neighbors, saying, ‘Rejoice30 with me, for I have found the coin31 that I had lost.’ 15:10 In the same way, I tell you, there is joy in the presence of God’s angels32 over one sinner who repents.”

The Parable of the Compassionate Father

15:11 Then33 Jesus34 said, “A man had two sons. 15:12 The35 younger of them said to his36 father, ‘Father, give me the share of the estate37 that will belong38 to me.’ So39 he divided his40 assets between them.41 15:13 After42 a few days,43 the younger son gathered together all he had and left on a journey to a distant country, and there he squandered44 his wealth45 with a wild lifestyle. 15:14 Then46 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 for47 one of the citizens of that country, who48 sent him to his fields to feed pigs.49 15:16 He50 was longing to eat51 the carob pods52 the pigs were eating, but53 no one gave him anything. 15:17 But when he came to his senses54 he said, ‘How many of my father’s hired workers have food55 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 sinned56 against heaven57 and against58 you. 15:19 I am no longer worthy to be called your son; treat me59 like one of your hired workers.” ’ 15:20 So60 he got up and went to his father. But while he was still a long way from home61 his father saw him, and his heart went out to him;62 he ran and hugged63 his son64 and kissed him. 15:21 Then65 his son said to him, ‘Father, I have sinned against heaven66 and against you; I am no longer worthy to be called your son.’67 15:22 But the father said to his slaves,68 ‘Hurry! Bring the best robe,69 and put it on him! Put a ring on his finger70 and sandals71 on his feet! 15:23 Bring72 the fattened calf73 and kill it! Let us eat74 and celebrate, 15:24 because this son of mine was dead, and is alive again—he was lost and is found!’75 So76 they began to celebrate.

15:25 “Now his older son was in the field. As77 he came and approached the house, he heard music78 and dancing. 15:26 So79 he called one of the slaves80 and asked what was happening. 15:27 The slave replied,81 ‘Your brother has returned, and your father has killed the fattened calf82 because he got his son83 back safe and sound.’ 15:28 But the older son84 became angry85 and refused86 to go in. His father came out and appealed to him, 15:29 but he answered87 his father, ‘Look! These many years I have worked like a slave88 for you, and I never disobeyed your commands. Yet89 you never gave me even a goat90 so that I could celebrate with my friends! 15:30 But when this son of yours91 came back, who has devoured92 your assets with prostitutes,93 you killed the fattened calf94 for him!’ 15:31 Then95 the father96 said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 15:32 It was appropriate97 to celebrate and be glad, for your brother98 was dead, and is alive; he was lost and is found.’ ”99

The Parable of the Clever Steward

16:1 Jesus1 also said to the disciples, “There was a rich man who was informed of accusations2 that his manager3 was wasting4 his assets. 16:2 So5 he called the manager6 in and said to him, ‘What is this I hear about you?7 Turn in the account of your administration,8 because you can no longer be my manager.’ 16:3 Then9 the manager said to himself, ‘What should I do, since my master is taking my position10 away from me? I’m not strong enough to dig,11 and I’m too ashamed12 to beg. 16:4 I know13 what to do so that when I am put out of management, people will welcome me into their homes.’14 16:5 So15 he contacted16 his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’ 16:6 The man17 replied, ‘A hundred measures18 of olive oil.’ The manager19 said to him, ‘Take your bill, sit down quickly, and write fifty.’20 16:7 Then he said to another, ‘And how much do you owe?’ The second man21 replied, ‘A hundred measures22 of wheat.’ The manager23 said to him, ‘Take your bill, and write eighty.’24 16:8 The25 master commended the dishonest26 manager because he acted shrewdly.27 For the people28 of this world are more shrewd in dealing with their contemporaries29 than the people30 of light. 16:9 And I tell you, make friends for yourselves by how you use worldly wealth,31 so that when it runs out you will be welcomed32 into the eternal homes.33

16:10 “The one who is faithful in a very little34 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 trustworthy35 in handling worldly wealth,36 who will entrust you with the true riches?37 16:12 And if you haven’t been trustworthy38 with someone else’s property,39 who will give you your own40? 16:13 No servant can serve two masters, for either he will hate41 the one and love the other, or he will be devoted to the one and despise42 the other. You cannot serve God and money.”43

More Warnings about the Pharisees

16:14 The Pharisees44 (who loved money) heard all this and ridiculed45 him. 16:15 But46 Jesus47 said to them, “You are the ones who justify yourselves in men’s eyes,48 but God knows your hearts. For what is highly prized49 among men is utterly detestable50 in God’s sight.

16:16 “The law and the prophets were in force51 until John;52 since then,53 the good news of the kingdom of God54 has been proclaimed, and everyone is urged to enter it.55 16:17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter56 in the law to become void.57

16:18 “Everyone who divorces his wife and marries58 someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.

The Rich Man and Lazarus

16:19 “There was a rich man who dressed in purple59 and fine linen and who feasted sumptuously60 every day. 16:20 But at his gate lay61 a poor man named Lazarus62 whose body was covered with sores,63 16:21 who longed to eat64 what fell from the rich man’s table. In addition, the dogs65 came and licked66 his sores.

16:22 “Now67 the poor man died and was carried by the angels to Abraham’s side.68 The69 rich man also died and was buried.70 16:23 And in hell,71 as he was in torment,72 he looked up73 and saw Abraham far off with Lazarus at his side.74 16:24 So75 he called out,76 ‘Father Abraham, have mercy on me, and send Lazarus77 to dip the tip of his finger78 in water and cool my tongue, because I am in anguish79 in this fire.’80 16:25 But Abraham said, ‘Child,81 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.82 16:26 Besides all this,83 a great chasm84 has been fixed between us,85 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 So86 the rich man87 said, ‘Then I beg you, father—send Lazarus88 to my father’s house 16:28 (for I have five brothers) to warn89 them so that they don’t come90 into this place of torment.’ 16:29 But Abraham said,91 ‘They have Moses and the prophets; they must respond to92 them.’ 16:30 Then93 the rich man94 said, ‘No, father Abraham, but if someone from the dead95 goes to them, they will repent.’ 16:31 He96 replied to him, ‘If they do not respond to97 Moses and the prophets, they will not be convinced even if someone rises from the dead.’ ”98

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1	sn See the note on tax collectors in 3:12.
2	tn Grk “were drawing near.”
3	tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
4	sn See the note on Pharisees in 5:17.
5	tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
6	tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
7	tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27–32; 7:37–50.
8	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.
9	tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
10	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.
11	tn Grk “parable, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
12	tn Grk “What man.” The Greek word ἄνθρωπος (anthrōpos) is used here in a somewhat generic sense.
13	sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
14	tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.
15	tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.
16	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.
17	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
18	tn Grk “And coming into his …” Here καί (kai) has not been translated because of differences between Greek and English style.
19	sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9–10).
20	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.
21	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.
22	tn Here δικαίοις (dikaiois) is an adjective functioning substantivally and has been translated “righteous people.”
23	tn Or “who do not need to repent”; Grk “who do not have need of repentance.”
24	sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.
25	tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (echousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesē) in the conditional clause to improve the English style.
26	tn Grk “one coin.”
27	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.
28	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
29	tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
30	sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.
31	tn Grk “drachma.”
32	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.
33	tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
34	tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
35	tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
36	tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
37	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.”
38	tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”
39	tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.
40	tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
41	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).
42	tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
43	tn Grk “after not many days.”
44	tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).
45	tn Or “estate” (the same word has been translated “estate” in v. 12).
46	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.
47	tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).
48	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.
49	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).
50	tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
51	tn Or “would gladly have eaten”; Grk “was longing to be filled with.”
52	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).
53	tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
54	tn Grk “came to himself” (an idiom).
55	tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).
56	sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”
57	sn The phrase against heaven is a circumlocution for God.
58	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).”
59	tn Or “make me.” Here is a sign of total humility.
60	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.
61	tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).
62	tn Or “felt great affection for him,” “felt great pity for him.” 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.
63	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.
64	tn Grk “him”; the referent (the son) has been specified in the translation for clarity.
65	tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
66	sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.
67	sn The younger son launches into his confession just as he had planned. See vv. 18–19.
68	tn See the note on the word “slave” in 7:2.
69	sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.
70	tn Grk “hand”; but χείρ (cheir) can refer to either the whole hand or any relevant part of it (L&N 8.30).
71	sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.
72	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.
73	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.
74	tn The participle φαγόντες (phagontes) has been translated as a finite verb due to requirements of contemporary English style.
75	sn This statement links the parable to the theme of 15:6, 9.
76	tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.
77	tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
78	sn This would have been primarily instrumental music, but might include singing as well.
79	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.
80	tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).
81	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.
82	tn See note on the phrase “fattened calf” in v. 23.
83	tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.
84	tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.
85	tn The aorist verb ὠργίσθη (ōrgisthē) has been translated as an ingressive aorist, reflecting entry into a state or condition.
86	sn Ironically the attitude of the older son has left him outside and without joy.
87	tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”
88	tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.
89	tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.
90	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!”
91	sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).
92	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.
93	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.
94	sn See note on the phrase “fattened calf” in v. 23.
95	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.
96	tn Grk “he”; the referent (the father) has been specified in the translation for clarity.
97	tn Or “necessary.”
98	sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.
99	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.
1	tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
2	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	sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.
4	tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).
5	tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.
6	tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.
7	sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.
8	tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomos).
9	tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.
10	tn Grk “the stewardship,” “the management.”
11	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	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	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	sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).
15	tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.
16	tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as a finite verb due to requirements of contemporary English style.
17	tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.
18	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	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	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	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	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.
23	tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.
24	sn The percentage of reduction may not be as great because of the change in material.
25	tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
26	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	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	tn Grk “sons” (an idiom).
29	tn Grk “with their own generation.”
30	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	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	sn The passive refers to the welcome of heaven.
33	tn Grk “eternal tents” (as dwelling places).
34	sn The point of the statement faithful in a very little is that character is shown in how little things are treated.
35	tn Or “faithful.”
36	tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.
37	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	tn Or “faithful.”
39	tn Grk “have not been faithful with what is another’s.”
40	tn Grk “what is your own.”
41	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	tn Or “and treat [the other] with contempt.”
43	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. God must be first, not money or possessions.
44	sn See the note on Pharisees in 5:17.
45	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	tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
47	tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
48	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	tn Or “exalted.” This refers to the pride that often comes with money and position.
50	tn Or “is an abomination,” “is abhorrent” (L&N 25.187).
51	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	sn John refers to John the Baptist.
53	sn Until John; since then. This verse indicates a shift in era, from law to kingdom.
54	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.
55	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.
56	tn Or “one small part of a letter” (L&N 33.37).
57	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	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	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	tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.
61	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	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	tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).
64	tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.
65	tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).
66	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	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	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	tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
70	sn The shorter description suggests a different fate, which is confirmed in the following verses.
71	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).
72	sn Hades is a place of torment, especially as one knows that he is separated from God.
73	tn Grk “he lifted up his eyes” (an idiom).
74	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	tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.
76	tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”
77	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.)
78	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	tn Or “in terrible pain” (L&N 24.92).
80	sn Fire in this context is OT imagery; see Isa 66:24.
81	tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.
82	tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20–26.
83	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	sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.
85	tn Grk “between us and you.”
86	tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.
87	tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
88	tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.
89	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	tn Grk “lest they also come.”
91	tn Grk “says.” This is one of the few times Luke uses the historical present.
92	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	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
94	tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
95	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	tn Here δέ (de) has not been translated.
97	tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.
98	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.

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