Luke 18:6

18:6 And the Lord said, “Listen to what the unrighteous judge says! ¹ 

Luke 13:27

13:27 But ²  he will reply, ³  ‘I don’t know where you come from! ⁴  Go away from me, all you evildoers!’ ⁵ 

Luke 16:9

16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ⁶  so that when it runs out you will be welcomed ⁷  into the eternal homes. ⁸ 

Luke 16:8

16:8 The ⁹  master commended the dishonest ¹⁰  manager because he acted shrewdly. ¹¹  For the people ¹²  of this world are more shrewd in dealing with their contemporaries ¹³  than the people ¹⁴  of light.

[18:6]  ¹ 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.

[13:27]  ² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  ³ tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

[13:27]  ⁴ sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

[13:27]  ⁵ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[16:9]  ³ 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).

[16:9]  ⁴ sn The passive refers to the welcome of heaven.

[16:9]  ⁵ tn Grk “eternal tents” (as dwelling places).

[16:8]  ⁴ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ⁵ sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

[16:8]  ⁶ sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

[16:8]  ⁷ tn Grk “sons” (an idiom).

[16:8]  ⁸ tn Grk “with their own generation.”

[16:8]  ⁹ 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.