Monthly Archives: March 2019

Luke Chapter 16:19-31

This section will conclude the chapter. It is the story of Dives and Lazarus, which is another that is unique to Luke. This is to say, the author of this story was most likely Luke. Why ascribe it to some vague “L source” when we have a very capable author at hand? Well, there is one answer: because if we attribute this to Luke, then we are denying that Jesus actually told this story, and that it was made up after Jesus died. If that happened, then who’s to say that other stories weren’t made up after Jesus died? That opens a whole can of worms: if Jesus didn’t say half the things he said, can we call ourselves Christians? Possibly– probably?– not. Obviously, that carries some grave and enormous implications. Hence the unwillingness to debate Q in a true, scholarly fashion. Hence, what I am doing here, the process I am using is darn close to unique, even though it’s basic historiography, stuff i was doing as an undergrad in Greek & Roman history. And the parallels are strong: limited original source material, and so the need to milk every word for implications. Such basic analysis, as far as I can tell, simply is not done in Biblical Studies.

As for the text itself, at first glance there has been a break in the continuity in the theme of the chapter. We started with the story of the Wicked Steward, which led into the pronouncement being unable to serve both God and Mammon. Now we get to Dives & Lazarus, which is a great cautionary tale to illustrate what happens when we choose Mammon. So the break came in the verses covered in the previous section, Verses 14-18. In fact, Verse 18, prohibiting divorce, was so far off-topic that I completely forgot to comment on it in the last section; I ended with Verse 17. Now we return to the true them of the chapter.


19 Ἄνθρωπος δέ τις ἦν πλούσιος, καὶ ἐνεδιδύσκετο πορφύραν καὶ βύσσον εὐφραινόμενος καθ’ ἡμέραν λαμπρῶς.

20 πτωχὸς δέ τις ὀνόματι Λάζαρος ἐβέβλητο πρὸς τὸν πυλῶνα αὐτοῦ εἱλκωμένος

21 καὶ ἐπιθυμῶν χορτασθῆναι ἀπὸ τῶν πιπτόντων ἀπὸ τῆς τραπέζης τοῦ πλουσίου: ἀλλὰ καὶ οἱ κύνες ἐρχόμενοι ἐπέλειχον τὰ ἕλκη αὐτοῦ.

22 ἐγένετο δὲ ἀποθανεῖν τὸν πτωχὸν καὶ ἀπενεχθῆναι αὐτὸν ὑπὸ τῶν ἀγγέλων εἰς τὸν κόλπον Ἀβραάμ: ἀπέθανεν δὲ καὶ ὁ πλούσιος καὶ ἐτάφη.

“There was a certain man who was wealthy, and he dressed in purple and linen, and he feasted sumptuously every day. (20) There was a certain poor man named Lazaros, covered in sores, who was thrown out of the gate (21) and he yearned to eat from the scraps from the table of the rich man. But the dogs coming licked his sores. (22) It happened that the poor man died and carried him to the bosom of Abraham; the rich man died too, and was buried.

A bit of a cliff-hanger there; what will happen to the rich man?

Note that the poor man has a name, but the rich man does not. Hence, this is usually referred to as the story of Dives and Lazarus. “Dives” is the Latin word for “rich”, so it’s “The Rich Man and Lazarus”. Why does the wealthy man not have a name? He can certainly afford one. Luke made an editorial choice on this. You’ll have to ask him. While we’re talking about names, why does one suppose that John chose Lazaros as the name of the man Jesus raised from the dead? It’s not like he actually existed, so that this was actually his name. Is this some sort of homage to Luke? Also, note that I’m being fairly lax with my translation; this is a case where, for the most part, the words don’t make that much difference. It’s a story. There may come a point where it does, and I will point this out, but it’s a story. The lesson lies in the moral, rather than in the story itself. And nice detail about the dogs coming to lick his sores. Yuck. But gives you a good sense of the situation, no? This is why I say Luke was a novelist. He’s got an eye for those sorts of details to drive a point home.

19 Homo quidam erat dives et induebatur purpura et bysso et epulabatur cotidie splendide.

20 Quidam autem pauper nomine Lazarus iacebat ad ianuam eius ulceribus plenus

21 et cupiens saturari de his, quae cadebant de mensa divitis; sed et canes veniebant et lingebant ulcera eius.

22 Factum est autem ut moreretur pauper et portaretur ab angelis in sinum Abrahae; mortuus est autem et dives et sepultus est.

23 καὶ ἐν τῷ ἅ|δῃ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ, ὑπάρχων ἐν βασάνοις, ὁρᾷ Ἀβραὰμ ἀπὸ μακρόθεν καὶ Λάζαρον ἐν τοῖς κόλποις αὐτοῦ.

24 καὶ αὐτὸς φωνήσας εἶπεν, Πάτερ Ἀβραάμ, ἐλέησόν με καὶ πέμψον Λάζαρον ἵνα βάψῃ τὸ ἄκρον τοῦ δακτύλου αὐτοῦ ὕδατος καὶ καταψύξῃ τὴν γλῶσσάν μου, ὅτι ὀδυνῶμαι ἐν τῇ φλογὶ ταύτῃ.

25 εἶπεν δὲ Ἀβραάμ, Τέκνον, μνήσθητι ὅτι ἀπέλαβες τὰ ἀγαθά σου ἐν τῇ ζωῇ σου, καὶ Λάζαρος ὁμοίως τὰ κακά: νῦν δὲ ὧδε παρακαλεῖται σὺ δὲ ὀδυνᾶσαι.

“And in Hades, lifting up his eyes, he being in torment, he saw Abraham from the blessed, and Lazaros in his bosoms. (23) And he, calling out, said ‘Father Abraham, have pity on me and send Lazaros in order to dip the top of his finger in water, and cool my tongue, that I am tormented in this flame’. But Abraham said, ‘Child, remember that you received the good things in your lifetime, and Lazaros (received) equally the bad. Now, he is comforted and you are tormented’.

Well. How about that? This is probably the first description of Hell; at least, the first to give us the damned-eye view of what goes on. We have had references to the fiery pit, and other such allusions, but nothing quite this graphic. Admittedly, there may be this sort of description in some of the Apocryphal writings that date to the inter-testamental period, or the last/first couple of centuries either side of the start of the Common Era. There was a lot of stuff written, and I do not claim to be familiar with most of it. But this is the first we’ve encountered this in the canonical works of either Testament.

Now that is all very academic. Much more interesting is the attitude of Father Abraham. A bit cold, no? So much for a merciful God, eh? Which causes me to speculate if we don’t have Abraham standing in for God for precisely that reason: because Abraham can be a bit standoffish in a way that God cannot be. Of course, this is the same device used for Job: it’s not God, but the adversary who proposes the trial. Or the Adversary. This outsources the bad stuff away from God, so that the bad stuff can be blamed on Not-God. Of course, this involves a certain amount of sleight-of-hand, since an all-powerful God can prevent its agents from doing harm. That such a God chooses to allow harm indicates that the harm is part of the will of this God. The alternative is to consider a Principal of evil to have an identity separate from the Principal of good, but this implies that God is not all-powerful. There is no logical alternative. Of course, one can argue that God is not bound by logic, but then we have, essentially, a kosmos based on divine whim. This actually creates more problems than it solves. At least logically. 

One point that seems a bit odd. At first, in Verse 22, Lazaros is carried to the “bosom” of Abraham. Then, the second time, in Verse 23,  Dives sees Lazaros in the “bosoms” of Abraham. How we go from singular to plural is a bit beyond me. Checking the Latin, it is singular in both cases. That’s part of the interest here. The second is the Greek word, κόλπος. If pronounced aloud, perhaps you can see how it’s the root of our word ‘gulf’. The basic sense is that the kolpos is the hollow space between the breasts. From there, the idea was transferred to mean most any other similar hollow area, such as the fold in a gown or a robe. From there, we transfer it to a landform, the hollow between two extensions of land that hold an inlet– a ‘gulf’– of the sea. Checking the Latin, it’s sinus; yes, just like the areas above your eyes that get clogged. The base sense of the Latin is the fold of a toga around the breast; hence, the bosom. It is also a geographical term meaning– wait for it– ‘gulf’. If you look at a map of the moon, you can find the Sinus Medii, the Gulf of the Middle. The term would also be found on an old map of earth, like, 16th Century old, where the labels are in Latin. 

23 Et in inferno elevans oculos suos, cum esset in tormentis, videbat Abraham a longe et Lazarum in sinu eius.

24 Et ipse clamans dixit: “Pater Abraham, miserere mei et mitte Lazarum, ut intingat extremum digiti sui in aquam, ut refrigeret linguam meam, quia crucior in hac flamma”.

25 At dixit Abraham: “Fili, recordare quia recepisti bona tua in vita tua, et Lazarus similiter mala; nunc autem hic consolatur, tu vero cruciaris.

26 καὶ ἐν πᾶσι τούτοις μεταξὺ ἡμῶν καὶ ὑμῶν χάσμα μέγα ἐστήρικται, ὅπως οἱ θέλοντες διαβῆναι ἔνθεν πρὸς ὑμᾶς μὴ δύνωνται, μηδὲ ἐκεῖθεν πρὸς ἡμᾶς διαπερῶσιν.

27 εἶπεν δέ, Ἐρωτῶ σε οὖν, πάτερ, ἵνα πέμψῃς αὐτὸν εἰς τὸν οἶκον τοῦ πατρός μου,

28 ἔχω γὰρ πέντε ἀδελφούς, ὅπως διαμαρτύρηται αὐτοῖς, ἵνα μὴ καὶ αὐτοὶ ἔλθωσιν εἰς τὸν τόπον τοῦτον τῆς βασάνου.

29 λέγει δὲ Ἀβραάμ, Ἔχουσι Μωϋσέα καὶ τοὺς προφήτας: ἀκουσάτωσαν αὐτῶν.

30 ὁ δὲ εἶπεν, Οὐχί, πάτερ Ἀβραάμ, ἀλλ’ ἐάν τις ἀπὸ νεκρῶν πορευθῇ πρὸς αὐτοὺς μετανοήσουσιν.

31 εἶπεν δὲ αὐτῷ, Εἰ Μωϋσέως καὶ τῶν προφητῶν οὐκ ἀκούουσιν, οὐδ’ ἐάν τις ἐκ νεκρῶν ἀναστῇ πεισθήσονται.

” ‘And in all these things between us and you a great chasm has been fixed, so that those wishing to descend to you are not able, nor from thence (may) they cross over to us.’ But he (Dives) said, ‘So I ask you, father, in order you may send him to the home of my father. For I have five brothers, that he may give witness to them, so that they also may not come to this place of torment’. But Abraham said to him, ‘They have Moses Let them listen to them’. (30) But he (Dives) said, ‘No, father Abraham, but if someone of the dead go to them, they will repent’. (31) But he responded to him (Dives), ‘If they do not listen to Moses and the prophets, if someone of the dead should stand up/rise up, they will not believe’.”

Does anyone else find that last statement a bit…odd? The verb used can be– and also is– used as the verb for ‘resurrect’, as in, The Resurrection. Seems like someone famous is held to have been resurrected. Help me out? Oh, wait, it was Jesus. So Luke is saying that people will not listen to Jesus, come back from the dead? Passing strange, no? Or, is this a jab at Jews in particular, who did not listen to Moses and the prophets and repent, and, just so, they did not listen to Jesus, either.

26 Et in his omnibus inter nos et vos chaos magnum firmatum est, ut hi, qui volunt hinc transire ad vos, non possint, neque inde ad nos transmeare”.

27 Et ait: “Rogo ergo te, Pater, ut mittas eum in domum patris mei

28 — habeo enim quinque fratres — ut testetur illis, ne et ipsi veniant in locum hunc tormentorum”.

29 Ait autem Abraham: “Habent Moysen et Prophetas; audiant illos”.

30 At ille dixit: “Non, pater Abraham, sed si quis ex mortuis ierit ad eos, paenitentiam agent”.

31 Ait autem illi: “Si Moysen et Prophetas non audiunt, neque si quis ex mortuis resurrexerit, credent” ”.


Luke Chapter 16:14-18

The original intent was that this section would conclude the chapter. The reason is that Luke seems to have more blocks than his predecessors. This gospel seems to have longer stories that make it difficult to split these chapters up into more than a few section; too, the chapters in Luke may be be a bit shorter on average than those in Matthew. But let’s talk about the longer stories. I have often said that Mark was a journalist, Matthew was a rabbi (of pagan birth, perhaps), and Luke is a novelist. That becomes most apparent in Acts– assuming, of course, that Luke is actually the author of Acts. I am agnostic on that for the time being; I don’t know the arguments for or against. Regardless, that Luke worked the material into more continuous stories indicates the increasing sophistication of the NT. Stylistically, this sophistication may hit apex in Luke; theologically, the apex is John. Now, of course I’m going to tie this literary quality back to Q. If you think about literary development, does it make more sense to progress from the succinct Mark and a collection of random sayings to the cultivated literary quality of Luke? Or does it make more sense if Luke is sitting on top of Matthew as well as the other two? After all, Matthew elaborated Mark to a great degree– largely by making up a bunch of new pericopae, for which the Q people give him no credit. Luke took Matthew’s elaboration to a higher plane by creating more blocks of stories rather than a bunch of unconnected sayings. Again, hardly smoking-gun proof for the non-existence of Q, but such proof of a negative is impossible. Rather, it’s another small stone on the scale, and any fair assessment should indicate that the non-Q side is becoming very heavy. Think about it: how many of these “little stones” have I added to the commentary? Be honest, and you will (I think) have to admit there have been quite a few. Probably to the point of “this is getting tedious”. At least, I hope that is the reaction. If so, it means I’m piling up a lot of “little stones” that might have reached the point of becoming evidence. After all, the plural of “anecdote” is “evidence”. And this is what changed my mind. I got into yet another diatribe about Q. So, we save the story of Dives and Lazarus for the next section.

Here we have a direct continuation of the story before; or, this is perhaps an integral part of the story begun in the previous section of the chapter. We are hearing about the unjust steward who bought his way out of a predicament using his lord’s resources, and the lord seemed to think it was a good move by the steward. However, Jesus then editorialized at the end, indicating that perhaps there is a bit more to this than would first meet the eye. To find out, let’s get to the


14 Ἤκουον δὲ ταῦτα πάντα οἱ Φαρισαῖοι φιλάργυροι ὑπάρχοντες, καὶ ἐξεμυκτήριζον αὐτόν.

Having heard this, all the Pharisees being taken as money-lovers, and mocked him.

Hadn’t planned on such a quick pause, but have to mention a couple of things. Just to be clear, the Pharisees are reacting to the dictum of God and Mammon; they don’t like the implication so they mock/deride Jesus. The word used is unique to Luke; L&S cites usage in Psalm 2.4 in the LXX and here. Not a lot to go on. The Latin is pretty clear: deridebant. This is pretty obviously the origin of ‘deride’, but it’s also formed from the root of ridere, to laugh. My first-year Latin prof was fond of the word ‘risible’, as in, what you just said was absolutely risible. Of course, he did it in such an affable way that he came across as funny, so in response, risimus. We laughed. But the main point is the way he sticks in the poke at the Pharisees as being money-loving. Here’s my point about this: it almost feels like he adds this, rather clumsily I might add, because the audience may not simply understand that this was a trait of the Pharisees. This could be due to a pagan audience, a separation of distance from Judea; or is it a distance of time? Had the Pharisees stopped being quite so well-recognized as they once had been? Probably the former.

This just occurred to me. The money-grubber jab feels an awful lot like an interpolation, something stuck in by a scribe for his edification, or that of his readers. I’ll go no further than that, but there is something very inelegant about it.

14 Audiebant autem omnia haec pharisaei, qui erant avari, et deridebant illum.

15 καὶ εἶπεν αὐτοῖς, Ὑμεῖς ἐστε οἱ δικαιοῦντες ἑαυτοὺς ἐνώπιον τῶν ἀνθρώπων, ὁ δὲ θεὸς γινώσκει τὰς καρδίας ὑμῶν: ὅτι τὸ ἐν ἀνθρώποις ὑψηλὸν βδέλυγμα ἐνώπιον τοῦ θεοῦ.

16 Ὁ νόμος καὶ οἱ προφῆται μέχρι Ἰωάννου: ἀπὸ τότε ἡ βασιλεία τοῦ θεοῦ εὐαγγελίζεται καὶ πᾶς εἰς αὐτὴν βιάζεται.

And he said to them, “You are the ones justifying yourselves in front of humans, but God knows your hearts. That in human affairs you are elevated (but) an abomination before God. The law and the prophets (were?) until John: from then the Kingdom of God was preached (lit = “good newsed“) and all force into it.  

Apologies, but we have to make an unscheduled stop. The first verse is clear enough; just want to mention that the word for “abomination” is a Judeo-Christian word, showing up in the LXX and NT and pretty much nowhere in pagan literature. That’s fine. It may be based on something Hebrew? But the second verse is a problem. First, the grammar is exceedingly odd. There is no verb in the first clause, but understanding a form of “to be” is hardly all that unusual for Greek of any sort. And Latin, too; there is no verb in the first clause in the Vulgate below. The second clause…on second thought does make sense. There are actually a couple of ideas contained therein. First, is that The Law and The Prophets were not sufficient, or not conclusive, or…something. Whatever the trait is that I can’t name, it has allowed people– like the Pharisees; or perhaps especially people like Pharisees– to force their way into the Kingdom. Was it that the rules were not stringent, or specific enough that humans could force their way into the kingdom? But how can that be, if The Kingdom of God is Heaven? Is something that we merit only in the afterlife, and only if we’ve led a good life? Are we to infer that The Kingdom and The Life are not, perhaps, synonymous? This passage doesn’t necessarily say that, but it is, IMO, a valid inference.

Perhaps this makes more sense if we think of this more in terms of a Jewish conception of The Kingdom. The problem is that I can barely discuss Christian concepts in any intelligent manner, let alone try to tackle how Jewish thought in the centuries either side of the change of era may have looked at this sort of thing. The idea of some sort of afterlife was a part of Greek thought going back centuries. It is explicit in Homer; Odysseus travels to the land of the dead and speaks to the shade of Achilles, of his mother, and of the seer Tiresias. These individuals are dead, and yet they retain their individual personalities; they are in death who they were in life. There was rather a similar belief in the Near East, or at least in parts. In The Epic of Gilgamesh the eponymous hero travels to the land of the dead to converse with his erstwhile companion, Enkidu. There are numerous uses of the word sheol (Strong’s #7585)in the HS; perhaps half of them simply mean “grave”.  Of the other half, many are often translated as “hell”, but a quick scan of them shows that many of these could also be rendered simply as “grave” as well. The point being that an afterlife was not an integral part of earlier Hebrew belief; much that is seen, IMO, by Christians who are reading things backward. The Christian philosophy of history is that Jesus was the inevitable fulfillment of the Divine Plan, and that human history sort of fills in around that destiny. Ergo, this was all planned out from time immemorial and so, of course, the HS is just a precursor to the NT. So of course the ideas presented in HS are foreshadowings of what was to come, so of course sheol should be translated as “hell” whenever it was possible to do so. Because if the two words did not, ultimately, have essentially the same meaning, then we’re dealing with a discontinuity.

So the point of all this we may very well be dealing with two different ideas. The Life and The Kingdom of God may not, in fact, have been synonymous. And if you go back to the conception of the anointed in the HS, he is not a divine entity. He (and it was to be a ‘he’) was fully human, and he was expected to lead Israel (which, by the time of Jesus, had not existed for 600 years, give or take) to restore its past political glory. IOW, to restore the Kingdom of God. The Baptist/Dunker would have fit very easily into that framework, since it was the framework of mainstream Jewish thought. John could have been teaching about the Kingdom to come in a purely political sense. Later, the followers of Jesus would begin to co-opt John’s earthly kingdom, converting it to the Kingdom, not of God, but of the Heavens. But it was Matthew who came up with this latter term, just as it was Matthew who introduced stuff like the Sermon on the Mount, the Lord’s Prayer, and a whole lot more Christian ideas. If we read Mark with the understanding that Jesus was carrying on John’s preaching of the Kingdom of God as a political kingdom, then the mustard seed takes on an entirely different set of implications than it carries in the Christian understanding of the idea. In fact, this would very much explain why Mark wrote, and why he wrote as he did. Mark lived through the revolt, even if he did not participate the way Josephus did. Mark was aware of the idea that a political kingdom was being bandied about only to be crushed by the Roman with their usual brutal efficiency. But then Mark saw the outcome, and realized he had to change the narrative, picking up on the Christ tradition, or rather the interpretation of the Christ that Paul had introduced. In this reading, Paul first understood the Christ in a different manner than other Jews to explain the fact of Jesus’ death. Then a Passion Narrative had to be invented, all of it running right up to political ideas, Jesus the King of the Jews, but a king of a different sort of kingdom. Matthew took this new interpretation and expanded it further, adding the divinity of Jesus. Luke sought to tie all of this together, with Jesus and John as relatives, in a relationship in which John recognised his subordinate position in utero, when Mary comes to visit Elisabeth.

But the incompatibility of the two ideas leads to certain awkward moments, like Verse 16, where the attempted weld of the different ideas, and that The Kingdom is not synonymous with The Life, shows. There is a seam in the fabric.

This seems a tad anticlimactic at this point, but there is a second aspect to this verse. Simply put, the Law and the Prophets have been superseded. Wealth and status are no longer enough to allow one to force his way into the (political being understood) kingdom. The rules have changed.

15 Et ait illis: “Vos estis, qui iustificatis vos coram hominibus; Deus autem novit corda vestra, quia, quod hominibus altum est, abominatio est ante Deum.

16 Lex et Prophetae usque ad Ioannem; ex tunc regnum Dei evangelizatur, et omnis in illud vim facit.

17 Εὐκοπώτερον δέ ἐστιν τὸν οὐρανὸν καὶ τὴν γῆν παρελθεῖν ἢ τοῦ νόμου μίαν κεραίαν πεσεῖν.

18 Πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ καὶ γαμῶν ἑτέραν μοιχεύει, καὶ ὁ ἀπολελυμένην ἀπὸ ἀνδρὸς γαμῶν μοιχεύει.

It is easier for the sky and the earth to pass than for a single stroke of a letter to fall from the law. (18) All who send away his wife and marries another commits adultery, and he marrying the one having been separated from the man commits adultery.

 First of all, it is just me, or does it seem like these last two verses really don’t follow from the two previous? (And, spoiler alert, they don’t logically flow into the next section, either.) If the Q people wanted to mount an actual argument, the existence of such short sayings unattached to context present a much stronger case than a bland– or even vehement– statement that Luke is mad to change the masterful arrangement of the Sermon on the Mount. The former actually requires an explanation; the latter can be waved off as a subjective assessment of literary style, because that is exactly what it is. There is also another consideration: the word (it is a single word in Greek) translated here as “stroke of a letter” occurs twice in the NT: here, and in Matthew’s version of this aphorism. More, the word actually means ‘horn’, or something like the antennae of a cray/crawfish, or the spur of a mountain. In Ev Mt and Ev Lk, it means the upward stroke of a letter. More: Matthew’s version is “…a single iota or upward stroke of a letter…” Iota (ι)is the Greek letter ‘I”; it is a single quick stroke of a writing implement, the smallest letter, orthographically speaking, in the Greek alphabet. It is often rendered as “jot”, because later Latin orthography began replacing the initial Latin “I” with a “J” when the second letter of the word was also a vowel. Hence, “Iuppiter” becomes “Jupiter”. I have the impression that Hebrew uses such little strokes to indicate vowels. If this is correct, then Matthew is covering both languages, the iota from Greek and the upward stroke of Hebrew. Luke drops the former for whatever reason. 

But wait, there’s more. Matthew and Luke use different versions of the word. If you check Liddell & Scott, (which I almost always do), you will find that Matthew’s word is the standard word for “horn”; as the horn of a bull, or even a wing of an army, the left horn being the left flank. Luke, OTOH, uses a form derived from the standard, but a word more often used figuratively, as in the antennae of a crayfish, the yardarm on a mast, or the horns of the moon. So which is the original? Let’s check the Greek text of Q to find out…oh, wait. There is no Greek text of Q. There is no text of Q in any language. There are only the various reconstructions based on…what, exactly? The literary tastes of the editors, and an adamant refusal to consider an actual debate on merits. I’ve been using Kloppenborg et alia book entitled The Q/Thomas Reader as my text for Q. Kloppenborg, of my alma mater, University of Toronto (the shame!) is probably the foremost proponent of Q, so it seems like a good choice. He chooses Luke’s “not a serif” which strikes me as an excellent translation) over Matthew’s “iota nor serif”. This is hardly surprising, since Luke is considered the more “primitive” version, in large part because he says “blessed are the poor” rather than hedging like Matthew to “blessed are the poor in spirit“. Now, of course I am being unfair. This is a blog, not a dissertation, although I am seriously smelling a book in here. The consensus opinion is of “alternating primitivity”. But the choice of Luke as the more primitive here seems unfortunate; and it also demonstrates how the focus of the Q argument is on externals, rather than the content, the actual meaning of the words. If anything, Matthew is the more primitive in his choice of horn, κερeα rather than κεραίαν, as Luke used. The former is the standard, by far the more common word. The latter is more literary in the sense of more figurative, and the more descriptive. 

So why did each choose the one they did? Aye, there’s the rub. Each one chose the word he did because he felt it was the best word. Luke’s Greek is more sophisticated than Matthew’s; he uses more unique and unusual words. Sometimes he uses fewer words, omitting “in spirit” and “iota” as he did here. Does his word choice here function within the framework of the “redactionally consistent” explanation Q proponents demand for every deviation from Matthew? Probably irrelevant, since Luke is the base version, the one following Q. Ah, now there’s another question. Who wrote Q?  Well, no one, IMO. The more appropriate, because more serious, question is “what sort of person wrote Q?”. We have seen Mark’s Greek. It’s functional, but basic. Paul’s Greek verges on incomprehensible several times in 1 Thessalonians and Galatians, until he found a better secretary. (I can never remember how to spell amanuensis. Spellcheck to the rescue.) Then 1 Corinthians is a bit higher on the scale. Paul has a lot of unique words, but it’s a tendency to stick extra prefixes on existing words. The point is, if Q was written down in the 30s, what sort of people were in the Jesus movement? Most likely, it was mostly Jews. Paul was still a decade or so away from converting pagans in the 30s. Were these Jews likely to be well-educated in Greek? Not impossible, certainly, but not likely, either. So if someone wrote  Q in the 30s, it would indeed have been more primitive than either Matthew or Luke. Which implies that the text in Q should probably be more like Luke’s than Matthew’s version. Of course, Kloppenborg et al can cheat; they don’t have to provide the Greek word behind their translation. They can just provide a word of their choosing. Granted, serif is a good choice, but that would imply Luke’s more sophisticated and unusual word κεραίαν over Matthew’s more standard κερeα. That Kloppenborg chose “serif” seems to imply that he understands that Luke’s word is the term used in Q. That is not, in my opinion, a “redactionally consistent” position on his part. He is choosing his ideology over his sound judgement.   

17 Facilius est autem caelum et terram praeterire, quam de Lege unum apicem cadere.

18 Omnis, qui dimittit uxorem suam et ducit alteram, moechatur; et, qui dimissam a viro ducit, moechatur.

Luke Chapter 16:1-13

This section will be fairly short since most of  involves a single story. This is sort of the prelude to what will come in the following section. The topic is wealth.  In the last chapter/summary I commented that Jesus may not have spent all that much time with the poor. This was in conjunction with his wont to spend time with tax collectors. He also spends a fair bit of time hanging around with Pharisees, who were also known to be well-heeled. While we don’t have any Pharisees in this selection, they will appear in Verse 14, in what is a continuation of this story.


1Ἔλεγεν δὲ καὶ πρὸς τοὺς μαθητάς, Ἄνθρωπός τις ἦν πλούσιος ὃς εἶχεν οἰκονόμον, καὶ οὗτος διεβλήθη αὐτῷ ὡς διασκορπίζων τὰ ὑπάρχοντα αὐτοῦ.

2 καὶ φωνήσας αὐτὸν εἶπεν αὐτῷ, Τί τοῦτο ἀκούω περὶ σοῦ; ἀπόδος τὸν λόγον τῆς οἰκονομίας σου, οὐ γὰρ δύνῃ ἔτι οἰκονομεῖν.

3 εἶπεν δὲ ἐν ἑαυτῷ ὁ οἰκονόμος, Τί ποιήσω, ὅτι ὁ κύριός μου ἀφαιρεῖται τὴν οἰκονομίαν ἀπ’ ἐμοῦ; σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι.

4 ἔγνων τί ποιήσω, ἵνα ὅταν μετασταθῶ ἐκ τῆς οἰκονομίας δέξωνταί με εἰς τοὺς οἴκους αὐτῶν.

And he said to his learners, “There was a certain man who was wealthy, who had a major-domo/steward and he (the man) accused him (the steward) as he (the steward) is squandering his (the man’s) possessions. (2) And calling him (the steward), he said to him (the steward), ‘Why do I hear this about you? Give an account of the household (lit = ‘house laws’ = economies of you) of your management of the household, for you are not able to run the household’. (3) The steward said in himself, ‘What will I do, that my lord takes away the management of the household from me? I am not strong to dig, and I am ashamed to beg. (4) I know what I would do so that when I am turned from the house they received me into their house.

Have to pause here to make a few comments on the Greek. The last verse is a series of aorist subjunctive verbs. This is a combination that is impossible to get across in English. The subjunctive is simple enough; it’s the realm of the hypothetical, usually rendered as “would” or something such in English. The aorist, however, is the standard past tense. So we have the combination of hypothetical, but past, which should not be hypothetical. Being past, it should be pretty much fixed and done for. I suppose the sense is something like ‘I have figured out (perfect) what I would do when/if…’

The other thing worth pointing out is the word ‘accused’. Here, it’s dieblēthē, from the root diaballo, infinitive form diaballein, ending up in Spanish as diablo. This is the root of devil, who in Hebrew was the adversary, and in Greek is the slanderer or the accuser.

This is a big one. Not sure how obvious it’s been, but I have serious questions about the translation “In the beginning was the Word” in John 1:1. If you go on to the Liddell & Scott site at Perseus/Tufts and key in ‘logos’, you will get a very long, a VERY long list of uses for this word. The first one, the basic meaning, is an account, as in an account of money. In Verse 2, the lord of the house demands that the steward give him a logon, an account–perhaps better, an accounting–of the household budget. Then if you scroll down the list, in definition VI, you get, 

             a verbal expression or utterance (cf. λέγω (B) 111), rarely a single word

So this gives us either, “in the beginning was the Audit of the Budget”, or “the Verbal Expression (but not a single word)”. If you have any sort of critical apparatus, this should make you question how and why the Logos of John 1:1 came out as “Word”. But wait, it gets weirder. If you use website (which I recommend), and find either this passage (Lk 16:2) or John 1:1, it will provide a complete list of every time some form of the word logos is used in the NT. Strong’s Words will do the same thing, but I find that a bit clunky since it breaks the occurrences up by case; it’s used in the nominative in cites 1-20, in the accusative in 21-44, the genitive…etc*. (And the numbers of the cites are strictly rhetorical, used in a for example sort of way.) It gets to the same end, but is easier. And it’s also better for providing a logos of how many times each author uses a particular word. And my use of logos there was also used as an example; this would be a proper use of logos; but I could not say it provides a word of how many times the word is used.

Back to the point. If you skim through the list from, you will see a lot of instances where the word is translated as word. (Note that the cites are as translated by the KJV.) Is it possible that the NT truly uses logos in a manner that is different from the way it was used in Classical Greek? That is entirely possible. And, if so, this could imply some very significant ramifications. First and foremost is that it could be considered a serious blow to my contention that there is no such thing as NT Greek. In turn. this could imply that the authors of the various books of the NT had a much more thorough knowledge of the books written before each of them wrote. I have not seen a lot of debate on this, except in terms of Matthew/Luke/Q. This is a question, IMO, that should receive greater scrutiny; or, it’s a question that I personally need to delve into the literature that already exists. Regardless, rest assured I will be working through the list of instances to determine how many of them could just as easily be rendered as something other than “word”.  

Finally, this isn’t about the Greek, but it bears mention, IMO. Interesting that the man believes he only has two career choices available to him: digging, or begging.

* At least, it works like this on the website I use, which is it works well enough that I haven’t actively sought out an alternative. 

1 Dicebat autem et ad discipulos: “ Homo quidam erat dives, qui habebat vilicum, et hic diffamatus est apud illum quasi dissipasset bona ipsius.

2 Et vocavit illum et ait illi: “Quid hoc audio de te? Redde rationem vilicationis tuae; iam enim non poteris vilicare”.

3 Ait autem vilicus intra se: “Quid faciam, quia dominus meus aufert a me vilicationem? Fodere non valeo, mendicare erubesco.

4 Scio quid faciam, ut, cum amotus fuero a vilicatione, recipiant me in domos suas”.

5 καὶ προσκαλεσάμενος ἕνα ἕκαστον τῶν χρεοφειλετῶν τοῦ κυρίου ἑαυτοῦ ἔλεγεν τῷ πρώτῳ, Πόσον ὀφείλεις τῷ κυρίῳ μου;

6 ὁ δὲ εἶπεν, Ἑκατὸν βάτους ἐλαίου. ὁ δὲ εἶπεν αὐτῷ, Δέξαι σου τὰ γράμματα καὶ καθίσας ταχέως γράψον πεντήκοντα.

7 ἔπειτα ἑτέρῳ εἶπεν, Σὺ δὲ πόσον ὀφείλεις; ὁ δὲ εἶπεν, Ἑκατὸν κόρους σίτου. λέγει αὐτῷ, Δέξαι σου τὰ γράμματα καὶ γράψον ὀγδοήκοντα.

8 καὶ ἐπῄνεσεν ὁ κύριος τὸν οἰκονόμον τῆς ἀδικίας ὅτι φρονίμως ἐποίησεν: ὅτι οἱ υἱοὶ τοῦ αἰῶνος τούτου φρονιμώτεροι ὑπὲρ τοὺς υἱοὺς τοῦ φωτὸς εἰς τὴν γενεὰν τὴν ἑαυτῶν εἰσιν.

“And having called together each one of the debtors of his lord he said to the first, ‘How much do you owe to my lord?’ (6) And he (the first debtor) said, ‘A hundred measures* of oil’. He (the steward) replied, ‘You will take the record (lit = writing), and seated upon it you will write fifty.’ (7) Then he (the steward) said to another, ‘How much do you owe?’ The other responded ‘One hundred measures of grain’. He (the steward) said to him, ‘You will take the record and you will write eighty’. (8) And the lord praised the unrighteous steward that he made such intelligence. That the sons of this age are smarter over the sons of light in their generation.     

* The word means a specific amount, but I’m not sure what it is. Doesn’t really matter, IMO, but apologies for my ignorance.

Does anyone else find the the reaction of the lord, as well as the whole lesson to be a bit baffling? The steward is reducing the amounts owed to the lord without, apparently, explicit authorization. The steward is reducing the accounts receivable which is a reduction in the lord’s net worth, and possibly creating a downward vector on the house’s cash flow. In non-accounting, non-capitalism terms, this is not a good thing for the lord. And yet, and yet, the lord finds this sort of sharp-dealing to be clever. Well, actually it is clever. But it’s also a bit sneaky, and is certainly unethical. The steward is acting unilaterally to his lord’s detriment so the steward can save his own butt. And the lord thinks this is not only OK, but praiseworthy. One could argue that the lord is more than happy to employ someone like this to fatten his own coffers, but he is dismissing the steward for squandering the lord’s money. So, a bit of a mixed message, no?

Or is that the point? In the last bit of Verse 8, Jesus’ editorial comment is that the sons of this age are smarter than the sons of light. For those of you without a program, the sons of light are the good guys. So, perhaps Jesus isn’t actually praising the sons of this age, and that the praise of the lord is a bit ironic. I think that might become a bit more obvious in the next couple of verses.

But first, let us discuss the term adikos, which is used to describe the steward. The a- prefix is a negation; a-gnostic = not knowing. So he’s being not-…what? The word dikē is another of those complex words, like logos, but not quite as bad. In Paul, we encounter the term dikaios very often, and the overwhelming choice for translation is righteous. In fact, the term dikē is more closely associated with justice. At base, it’s custom, or usage. From there, it comes to have judicial implications, and the closest association becomes justice. And, in fact, dikē can & does become a synonym for the decision of a judge, in particular in which a malefactor gets his comeuppance. But notice the common thread through all these words: righteous, justice, judge, etc: they are all Latin based. Not a Greek root in the lot. Our concept of The Law comes from the Romans, who were legal (also Latin) eagles to a high degree. So, for Paul, we are made righteous by God, we are dikaios. It would be difficult to conceive of what it would mean if God made us just, would it not? Righteous is a personal adjective; just is something that we exercise in relation to others. Here, whether we call the steward unjust or unrighteous does not carry a huge amount of weight; it doesn’t matter overmuch. But in Paul, I think it does. And it’s another thing to keep in mind, that these words that get so blithely translated may not–in fact often do not–mean what we think.

A terrific book on this topic is Iustitia Dei, by Alister McGrath. In it, he traces from the Hebrew root on which dikaios rests, and how much this translation distorted the ideas of the Hebrew word. And then, when it gets translated into Latin, another and entirely different set of distortions are placed on the concept. Because we are the legal descendants of the Romans and not the Greeks or the Hebrews, and because we read the Bible in Latin for a millennium or more, we have interpreted the words of the NT very differently than we would have if we’d read the NT in Greek or Hebrew. Righteous is mostly a legal concept; and while iustitia and dikē both get translated as “just”, the two words are not interchangeable, just as psyche sometimes means physical life and sometimes means soul. We get so smug in our understanding of the Bible, but this smugness is often not warranted. IOW, it’s not justified.

PS. the book Iustitia Dei is not necessarily meant for a general audience. It assumes a certain amount of background in both Greek and Latin. Check out the reviews on Amazon. All 5 or 4 stars, but with some caveats. One person with a bit of Latin, more Greek (apparently), and lots of forgotten Hebrew described it as “quite accessible”.

5 Convocatis itaque singulis debitoribus domini sui, dicebat primo: “Quantum debes domino meo?”.

6 At ille dixit: “Centum cados olei”. Dixitque illi: “Accipe cautionem tuam et sede cito, scribe quinquaginta”.

7 Deinde alii dixit: “Tu vero quantum debes?”. Qui ait: “Centum coros tritici”. Ait illi: “Accipe litteras tuas et scribe octoginta”.

8 Et laudavit dominus vilicum iniquitatis, quia prudenter fecisset, quia filii huius saeculi prudentiores filiis lucis in generatione sua sunt.

9 Καὶ ἐγὼ ὑμῖν λέγω, ἑαυτοῖς ποιήσατε φίλους ἐκ τοῦ μαμωνᾶ τῆς ἀδικίας, ἵνα ὅταν ἐκλίπῃ δέξωνται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς.

10 ὁ πιστὸς ἐν ἐλαχίστῳ καὶ ἐν πολλῷ πιστός ἐστιν, καὶ ὁ ἐν ἐλαχίστῳ ἄδικος καὶ ἐν πολλῷ ἄδικός ἐστιν.

11 εἰ οὖν ἐν τῷ ἀδίκῳ μαμωνᾷ πιστοὶ οὐκ ἐγένεσθε, τὸ ἀληθινὸντίς ὑμῖν πιστεύσει;

12 καὶ εἰ ἐν τῷ ἀλλοτρίῳ πιστοὶ οὐκ ἐγένεσθε, τὸ ὑμέτερον τίς ὑμῖν δώσει;

13 Οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν: ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει. οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ.

And I say to you, make friends for yourselves from the mammon of injustice, so that when it may fail to receive you to the tent of the ages. (10) The one faithful in the least, also is (faithful) in much, and that one unjust in the least, (is) also is unjust in much. (11) So if the faithful are not (faithful) in unrighteous mammon, does the true thing trust you? (12) And if faithful are not (faithful) to another, who will give your (thing) to you? (13) No household slave can be a slave to two masters; for he will hate either one and love the other, or he will hold to one and despise the other. You cannot serve God and mammon.

First, to say the Greek in here is tortured is an understatement. The Latin does clean things up a bit, but that assumes that St Jerome really understood the intent in the first place. One has to assume all sorts of unstated things, which is not at all uncommon in Greek or Latin; however, this takes it to a higher level; it’s almost epigrammatic. By this I mean a pithy saying that has been reduced to the absolute bare minimum number of words. Thucydides is notorious for this , to the point that much of the scholarly debate consists of arguments about what Thucydides is actually saying in a given passage. So to some extent, Luke is showing off a bit with his highly personal use of grammar. Back to the Latin, the version of the Vulgate that I’m using is a modern edition, with modern punctuation. That very helpful. Greek was


No, I’m not shouting; that is how it was originally written. Lower case and spaces were Hellenistic inventions, or modifications. So Luke may have written this in a form closer to what we are seeing.

Then, to take it a step further, his choice of words in the second half of the “two masters” passage (V13) is interesting. The first part is fine: hate vs love, straightforward, standard vocabulary. In the second part, ‘hate’ is replaced by a word that, in its most literal form, means ‘hold against’. So, at first glance we could take this as a synonym for ‘hate’. But then the second word is more standard and means ‘despise’. (Or, literally, it means to ‘love down’. The philos– root with a kata prefix, which means down. Ana-baino is to go up; kata-baino is to descend. So we have to go back to the ‘hold against’ and understand that it can also mean to hold before one, sort of as a shield; this gives the implication that the holder is following the person held out of affection. So again, a bit of fancy footwork here from Luke. 

Now for the meaning of the passages. I said after the previous comment that we would be considered Verses 5-8 in light of what we read next. At the end of the previous section, in Verse 8, the lord is praising the wicked steward for the latter’s shrewd and sharp dealing, which, ultimately, came at the lord’s expense. This seemed a bit peculiar. However, take with this section, we get a meaning more suited to what we think of as Christianity. Jesus has a one-two punch here; before, he told us how the children of this age have it over the children of the light. Rather than being praise, Jesus is using this as an example of how apparently wicked people seem to prosper at the expense of good people. Then, we get the follow-up here telling us that the wicked,, even if they prosper in this world. But wait, there’s more! This episode continues in the next section.

9 Et ego vobis dico: Facite vobis amicos de mammona iniquitatis, ut, cum defecerit, recipiant vos in aeterna tabernacula.

10 Qui fidelis est in minimo, et in maiori fidelis est; et, qui in modico iniquus est, et in maiori iniquus est.

11 Si ergo in iniquo mammona fideles non fuistis, quod verum est, quis credet vobis?

12 Et si in alieno fideles non fuistis, quod vestrum est, quis dabit vobis?

13 Nemo servus potest duobus dominis servire: aut enim unum odiet et alterum diliget, aut uni adhaerebit et alterum contemnet. Non potestis Deo servire et mammonae”.