Luke 6:24

6:24 “But woe ¹  to you who are rich, for you have received ²  your comfort ³  already.

Luke 12:16

12:16 He then ⁴  told them a parable: ⁵  “The land of a certain rich man produced ⁶  an abundant crop,

Luke 18:23

18:23 But when the man ⁷  heard this he became very sad, ⁸  for he was extremely wealthy.

Luke 21:1

The Widow’s Offering

21:1 Jesus ⁹  looked up ¹⁰  and saw the rich putting their gifts into the offering box. ¹¹ 

Luke 16:19

The Rich Man and Lazarus

16:19 “There was a rich man who dressed in purple ¹²  and fine linen and who feasted sumptuously ¹³  every day.

Luke 18:25

18:25 In fact, it is easier for a camel to go through the eye of a needle ¹⁴  than for a rich person to enter the kingdom of God.”

Luke 19:2

19:2 Now ¹⁵  a man named Zacchaeus was there; he was a chief tax collector ¹⁶  and was rich.

Luke 16:21-22

16:21 who longed to eat ¹⁷  what fell from the rich man’s table. In addition, the dogs ¹⁸  came and licked ¹⁹  his sores.

16:22 “Now ²⁰  the poor man died and was carried by the angels to Abraham’s side. ²¹  The ²²  rich man also died and was buried. ²³ 

Luke 16:1

The Parable of the Clever Steward

16:1 Jesus ²⁴  also said to the disciples, “There was a rich man who was informed of accusations ²⁵  that his manager ²⁶  was wasting ²⁷  his assets.

Luke 14:12

14:12 He ²⁸  said also to the man ²⁹  who had invited him, “When you host a dinner or a banquet, ³⁰  don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid.

[6:24]  ¹ sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.

[6:24]  ² sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.

[6:24]  ³ tn Grk “your consolation.”

[12:16]  ⁴ tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:16]  ⁵ tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:16]  ⁶ tn Or “yielded a plentiful harvest.”

[18:23]  ⁷ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[18:23]  ⁸ tn Or “very distressed” (L&N 25.277).

[21:1]  ¹⁰ tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.

[21:1]  ¹¹ tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.

[21:1]  ¹² tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[16:19]  ¹³ 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.

[16:19]  ¹⁴ tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.

[18:25]  ¹⁶ 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. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.

[19:2]  ¹⁹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[19:2]  ²⁰ sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).

[16:21]  ²² tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

[16:21]  ²³ tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

[16:21]  ²⁴ 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.

[16:22]  ²⁵ 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.

[16:22]  ²⁶ 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).

[16:22]  ²⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22]  ²⁸ sn The shorter description suggests a different fate, which is confirmed in the following verses.

[16:1]  ²⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ²⁹ 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]  ³⁰ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ³¹ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[14:12]  ³¹ tn Here δέ (de) has not been translated.

[14:12]  ³² sn That is, the leader of the Pharisees (v. 1).

[14:12]  ³³ tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.