Luke 12:42

12:42 The Lord replied, ¹  “Who then is the faithful and wise manager, ²  whom the master puts in charge of his household servants, ³  to give them their allowance of food at the proper time?

Luke 16:1-3

The Parable of the Clever Steward

16:1 Jesus ⁴  also said to the disciples, “There was a rich man who was informed of accusations ⁵  that his manager ⁶  was wasting ⁷  his assets. 16:2 So ⁸  he called the manager ⁹  in and said to him, ‘What is this I hear about you? ¹⁰  Turn in the account of your administration, ¹¹  because you can no longer be my manager.’ 16:3 Then ¹²  the manager said to himself, ‘What should I do, since my master is taking my position ¹³  away from me? I’m not strong enough to dig, ¹⁴  and I’m too ashamed ¹⁵  to beg.

Titus 1:7

1:7 For the overseer ¹⁶  must be blameless as one entrusted with God’s work, ¹⁷  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain.

Titus 1:1

Salutation

1:1 From Paul, ¹⁸  a slave ¹⁹  of God and apostle of Jesus Christ, to further the faith ²⁰  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:10

1:10 For there are many ²¹  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ²² 

[12:42]  ¹ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

[12:42]  ² tn Or “administrator,” “steward” (L&N 37.39).

[12:42]  ³ tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

[16:1]  ⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ⁵ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ⁶ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ⁷ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[16:2]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ⁹ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ¹⁰ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ¹¹ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[16:3]  ¹² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

[16:3]  ¹³ tn Grk “the stewardship,” “the management.”

[16:3]  ¹⁴ tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.

[16:3]  ¹⁵ tn Grk “I do not have strength to dig; I am ashamed to beg.”

[1:7]  ¹⁶ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ¹⁷ tn Grk “as God’s steward.”

[1:1]  ¹⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁹ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ²⁰ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:10]  ²¹ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ²² tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).