SIL Translator’s Notes on Luke 2013 – Page 88

SIL Translator’s Notes on Luke 13:15

13:15a

This verse begins with a Greek conjunction. Since it introduces a contrast between what the synagogue leader wanted and what Jesus said was right, some English versions (New American Standard Bible, New Living Translation (2004), New Revised Standard Version) translate it as “But.” Other versions (English Standard Version, NET Bible) translate it as “Then” to introduce what happened next. The Berean Standard Bible and several other versions (Contemporary English Version, Good News Translation, New International Version) do not translate this conjunction. Connect 13:15a to 13:14c-e in a way that is natural in your language.

“You hypocrites!” the Lord replied: The phrase that the Berean Standard Bible translates as the Lord replied is literally “the Lord answered him and said.” The pronoun “him” refers here to the leader of the synagogue. But it is clear from the next phrase, “You hypocrites,” that Jesus was speaking not only to the synagogue leader. He was also speaking to any other people there who agreed with what the leader had just said. In some languages it may be necessary to make this implied information explicit. For example:

The Lord said to the leader ⌊and to those whose thoughts were similar⌋

13:15b

You hypocrites!: The Greek word that the Berean Standard Bible translates as hypocrites refers to people whose words are inconsistent with their behavior. They may also expect other people to follow a different standard than they follow themselves. Jesus called the synagogue leader and his companions hypocrites for at least two reasons:

(a) They scolded other people for “working” on the Sabbath by coming to get healed, but they themselves took care of their animals on the Sabbath.

(b) They talked as though they were criticizing the people and really wanted everyone to obey the law, but their real intention was to criticize Jesus.

Some ways to translate hypocrites in this context are:

You pretenders/fakes
-or-
You who pretend to obey God
-or-
Your words do not fit what you do

See the notes on “hypocrisy” or “hypocrites” in 6:42d, 12:1d, and 12:56a. In some languages, the term for “hypocrite” may be general enough to fit all these contexts. In other languages, it may be necessary to use a different term for different kinds of hypocrisy.

13:15c–d

Does not each of you on the Sabbath untie his ox or donkey from the stall and lead it to water?: This is a rhetorical question. It emphasizes the obvious fact that each of the hypocrites worked on the Sabbath just as much as the people they were criticizing. They untied their animals and led them out to drink on the Sabbath, as well as on other days. Here are some possible ways to translate this emphasis:

• As a rhetorical question. For example:

Is there one of you who does not untie his ox or his donkey from the manger on the Sabbath and take it out for watering? (New Jerusalem Bible)
-or-
So ⌊do you think⌋ you(plur) are not ⌊working when you⌋ untie your ox or donkey from the manger and take it out to give it water on the Sabbath?

• As a statement. For example:

Without doubt, all of you untie your ox or donkey from the stall and take it to drink water on the Sabbath day! ⌊And so, you, too, are working!⌋

Translate this emphasis in a way that is most natural in your language.

13:15c

his ox or donkey: The Greek word that the Berean Standard Bible translates as ox is a general word that can refer to any animal that is like a cow. Although the English word “ox” refers specifically to a castrated bull, the Greek word is more general. In languages that do not have terms for ox or donkey, you may:

• Use the names of similar animals in your culture. For example:

cow/buffalo or horse

• Use a general term. For example:

your work animals (New Century Version)

from the stall: The Greek word that the Berean Standard Bible translates as stall may refer specifically to a feeding trough or “manger.” It may also refer more generally to a “stall,” a section or room inside a stable where the animals were fed. There are several ways to translate this term:

• Specify a place, such as “manger,” “stall,” “stable,” or “animal shelter,” where the animal was tied. For example:

untie his ox or donkey from the manger (New Jerusalem Bible)

• Leave the place implicit. For example:

untie your ox or donkey and lead it out to drink (Contemporary English Version)

13:15d

and lead it to water: This verse part explains the reason people untied their animals every day, even on the Sabbath. They led the animals to a place where they could drink water, and then led them back to their stall. Jews normally considered this as work. But they made an exception for this on the Sabbath, because to them it was necessary.

Languages have different ways to refer to leading an animal to a place where it can drink. For example:

take it out for watering (New Jerusalem Bible)
-or-
lead them to drink water (New Century Version)
-or-
go and cause it to drink

Use an expression that is natural in your language.

General Comment on 13:15c–d

In some languages it may be more natural to mention the stall in 13:15d rather than 13:15c. For example:

Each Sabbath you all untie your ox or donkey and lead it out from its stall to give it water.

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SIL Translator’s Notes on Luke 14:12

Paragraph 14:12–14

In this paragraph Jesus taught that people should not invite to their feasts only people who can repay them by inviting them to a meal. They should also invite poor people who cannot repay them.

14:12a

Then Jesus said to the man who had invited Him: The Greek phrase that the Berean Standard Bible translates as the man who had invited Him is literally “the (one) having-invited him,” as in 14:9a. Here it refers to the Pharisee who had invited Jesus to eat dinner in his home (in 14:1a). See how you translated this same expression in 14:9a.

14:12b

When you host a dinner or a banquet: The phrase that the Berean Standard Bible translates as host a dinner or a banquet is literally “make a dinner or a banquet.” It refers to preparing a special meal or dinner for people to eat. The host may not actually make the food himself, but he pays for it and decides whom to invite. Other ways to translate the clause are:

When you are having guests for lunch or supper (Revised English Bible)
-or-
When you give a luncheon or dinner (New International Version)

a dinner or a banquet: Jewish people normally ate two meals a day, one in the late morning, the other in the late afternoon or evening. The second meal was the main meal of the day. Either meal could be a special meal/feast for guests. English versions identify these meals in different ways. See the examples in the preceding note.

The point of Jesus’ advice was not the time of the meal but rather the people who were invited. If it is awkward to specify different meals in your language, it may be better to use one general term. For example:

a feast
-or-
a meal

14:12c

do not invite your friends or brothers or relatives or rich neighbors: Jesus gave this command specifically to his host, so he used a singular form. However, Jesus intended what he said to apply to anyone who was wealthy enough to invite others to meals or parties.

This command is an example of hyperbole (deliberate exaggeration to emphasize a point). Jesus did not mean that a person should never invite his friends, brothers, relatives, or rich neighbors to a meal. Jesus himself invited his disciples to the Passover supper before he died, and before that he had many meals with his friends. Rather, he meant that his host should also invite other people who were too poor to invite him in return.

If the meaning of this hyperbole will not be clear, you may need to say something like:

rather than ⌊always⌋ inviting ⌊only⌋ your friends and brothers and other relatives, and your rich neighbors

brothers: The Greek word that the Berean Standard Bible translates as brothers sometimes includes sisters as well. However, if women do not attend formal meals or feasts in your culture, you may use a word that refers specifically to male siblings. The Greek word also sometimes includes other close relatives, such as cousins. So if it is natural in your language, you may use an expression that includes other close relatives.

relatives: The Greek word that the Berean Standard Bible translates as relatives is a general word that can refer to any family members or other relatives.

rich neighbors: The phrase rich neighbors refers to people who live nearby and who have a lot of money or property.

14:12d

Otherwise: The Greek conjunction that the Berean Standard Bible translates as Otherwise is more literally “lest.” For example:

lest they also invite you in return (Revised Standard Version)

This Greek conjunction was also used in 14:8c–9. See the note on “for…If so…Then” in 14:8c–9. Here it introduces a future situation that the host should desire to avoid. One way to summarize the idea is: Avoid inviting only friends and rich people who will invite you back so that this will not be your only reward.

The relationship between 14:12c and 14:12d may also be explained as a command that you should obey in order to avoid a bad result. In other words, do not invite only friends and rich people, because they will invite you back and that will be your only reward.

In some languages it may be clearer to express this relationship in other ways. For example:

in case they may invite you in return (New Revised Standard Version)
-or-
for they will invite you back (Good News Translation)

In some languages this relationship may not need to be made explicit. For example:

they will only ask you back again (Revised English Bible)
-or-
At another time they will invite you to eat with them (New Century Version)

they may invite you in return: The clause they may invite you in return means that the present guests may sometime invite their host to their own luncheon or dinner party. In some languages it may be necessary to say explicitly what they will invite the host to attend. For example:

they may also invite you ⌊to their own feast/party⌋

14:12e

and you will be repaid: The word repaid implies here that when guests invite their host back to a meal, that is like repaying or rewarding him for inviting them. The clause implies that the host only invited people whom he expected to invite him to a meal at a future time. It is also implied that being invited to other meals is the only reward this host can expect.

you will be repaid: The clause that the Berean Standard Bible translates as you will be repaid is literally “it becomes a repayment to you.” The Berean Standard Bible translates this as a passive clause. Other ways to translate this clause are:

and so ⌊they⌋ will repay you
-or-
and this will be ⌊the extent of⌋ your reward/repayment

SIL Translator’s Notes on Luke 15:9

15:9a

she calls together her friends and neighbors: See the note on 15:6a.

her friends and neighbors: In Greek, the words that the Berean Standard Bible translates as friends and neighbors are forms that refer only to females.

If your language has such feminine forms for “friends” and “neighbors,” you may use them here. You may also use specific terms for “female friends” and “female neighbors” if that would be appropriate in your cultural context. Otherwise, you may use general terms that can refer to both men and women, as English versions have done.

15:9b

to say: The Greek word that the Berean Standard Bible translates as to say is literally “saying,” as in 15:6b. See the note there.

‘Rejoice with me, for I have found my lost coin.’: See the note on the similar quotation in 15:6b.

my lost coin: The Greek phrase that the Berean Standard Bible translates as my lost coin is literally “the lost coin.” The God’s Word has another way to translate this phrase:

the coin that I lost

SIL Translator’s Notes on Luke 16:9

Paragraph 16:9

16:9a

In 16:8c–d, Jesus made a general comment on the parable in 16:1–8b. In this verse Jesus told his disciples how they should apply the preceding parable to their own lives. In some languages it may be helpful to indicate this shift of topic in some way. For example:

And Jesus went on to say, “And so I tell you…” (Good News Translation)
-or-
My disciples, I tell you (Contemporary English Version)
-or-
Here’s the lesson: (New Living Translation (2004))

I tell you: Jesus often used the words I tell you to begin a statement that he wanted to emphasize. In this verse the Greek words occur in a different order than usual, literally, “I to-you I-say.” The pronouns I and you are in an emphatic position. This word order probably indicates a shift from a general statement about what the parable illustrated to the specific lesson that Jesus wanted his disciples to learn. The English versions do not indicate this difference in emphasis explicitly. One way to indicate it is to say:

And now, here is the lesson that I want you, my disciples, to learn.

16:9b

use worldly wealth to make friends for yourselves: Jesus was telling his disciples to use the money they had on earth to help other people who were in need. These people would then become their friends. In some languages it may be necessary to make some of this information explicit in order to avoid wrong meaning. For example:

use your money in this world ⌊to help poor people⌋ so that they will become your friends

Be careful that your translation does not imply that the disciples should pay bribes or give gifts to important people in order to gain jobs or other benefits in return.

worldly wealth: The Greek phrase that the Berean Standard Bible translates as worldly wealth is literally “the mammon of unrighteousness,” or “unrighteous mammon.” The Revised Standard Version and several other English versions translate it that way. Another way to translate this is:

dishonest wealth (New Revised Standard Version)

The same Greek word was translated as “dishonest” in 16:8a–b. “Mammon” is an Aramaic term for wealth or possessions. Jesus may have referred to wealth as “unrighteous” for at least two reasons:

(a) People often gain and use wealth in a sinful or dishonest way. For example:

although wealth is often used in dishonest ways, you should use it to make friends for yourselves (God’s Word)
-or-
make friends for yourselves by means of money, which many people use in evil ways (adapted from the TRT)
-or-
use ‘money’, tainted as it is, to make yourselves friends (Phillips’ New Testament in Modern English)

(b) Wealth is gained and used in a sinful world (in contrast to the type of riches that are stored in heaven). For example:

win friends for yourselves with the money that you have in this evil/sinful world (adapted from the TRT)

You may translate this verse part using either of these options. Be careful not to imply in your translation that Jesus was talking about money that his disciples had gained dishonestly.

In some languages, words such as “sinful” and “dishonest” are only used to describe a person’s character or deeds. They cannot describe things such as “money” or the “world.” If that is true in your language, you may need to leave this aspect of meaning implied. The Berean Standard Bible and many English versions have done this by translating this phrase as “worldly wealth/riches.” Another way to translate this idea is:

your wealth here in this world

16:9c–d

Jesus’ application of the parable in 16:9c–d is similar and parallel to 16:4b in the parable itself: Notice the similarities:

(16:4b) so that after my removal from management, people will welcome me into their homes

(16:9c–d) so that when it is gone, they will welcome you into eternal dwellings

If possible, try to keep such similarities in your translation of these verses.

16:9c

so that: The phrase so that introduces a purpose or intended result, namely, that “they will welcome you into eternal dwellings” (16:9d). In some languages it may be more natural to start a new sentence here. For example:

Then when it is gone (Contemporary English Version)

when it is gone: The Greek clause that the Berean Standard Bible translates as when it is gone literally means “when it fails.” The Revised Standard Version and several other English versions translate it that way. This is referring to the time when money becomes useless, either at the end of the world or when a person dies. Be careful that it does not imply “when you have given away all your money.” Other ways to translate this clause are:

when you die and you do not need your wealth any more
-or-
when it comes to an end (Phillips’ New Testament in Modern English)
-or-
when money no longer has usefulness/value

16:9d

they will welcome you: The Greek verb that the Berean Standard Bible translates literally as they will welcome you uses the same verb that was used in 16:4b. There are at least two ways to interpret the word they:

(1) “They” refers to the friends that the disciples will make (16:9b). For example:

they will welcome you (New Living Translation (2004))

(2) “They” refers to God. It is a Jewish way to avoid using the name of God. For example:

God will welcome you (Translator’s Reference Translation)

If possible, translate ambiguously so that either option can be understood. Other ways to do this are:

• Use a passive verb, as many English versions do. For example:

you will be welcomed (Good News Translation, New International Version)

• Use an active verb with an indefinite subject. For example:

there will be someone/those who will welcome you

If you are not able to translate ambiguously, it is recommended that you follow interpretation (1), along with most scholars. This interpretation exactly fits the parallel in 16:4b. It is likely that they refers back to “friends” in 16:9b.

eternal dwellings: The Greek phrase that the Berean Standard Bible translates as eternal dwellings is literally “eternal tents.” Although the word “tents” usually refers to temporary dwellings, the phrase “eternal tents” refers here to the permanent homes of God’s children in heaven. Other ways to translate this phrase are:

those homes that continue forever (New Century Version)
-or-
in heaven where you will live/stay forever

General Comment on 16:9b–d

In some languages a literal translation may wrongly imply that, when someone’s money is gone, he dies. In order to avoid this wrong meaning, it may be possible to reorder these verse parts in the following way:

9cYour money will not be with you forever. 9bTherefore, help people with what belongs to you here on this earth and make friends with it. 9dSo then when you arrive at the eternal place, there will be those who will welcome you.

SIL Translator’s Notes on Luke 17:10

17:10a

So you also: The clause So you also indicates that Jesus was comparing the situation of his disciples to the situation of the servant. Some other ways to translate this are:

So you ⌊disciples, you⌋ too, ⌊like that servant⌋
-or-
It is the same with you (Good News Translation)

17:10b

when you have done everything commanded of you: The clause everything commanded of you is literally “all the things commanded you.” It is a passive clause. It refers to all the orders that their master had given them. The master that is implied here is either God or Jesus. Most scholars seem to indicate that God is implied.

In some languages it may be necessary to translate it as an active clause and supply a subject. If that is true in your language, some ways to do this are:

• Supply a general subject like “master.” For example:

when you(plur) have done everything that ⌊your master⌋ has told you to do

• Supply God or Jesus as the subject. For example:

when you(plur) have done everything that ⌊God⌋ has told you to do
-or-
after you have done all that ⌊your master God⌋ has ordered you to do
-or-
when you obey me (New Living Translation (2004))

17:10c

should say, ‘We are unworthy servants: In this context, the Greek word that the Berean Standard Bible translates as should say refers to what the disciples should think. It does not imply here that a disciple should say the following words aloud to someone else.

Some ways to translate 17:10c are:

• As a thought expressed in the disciples’ own words. For example:

should say to yourselves, “We are unworthy servants…”
-or-
should think, “We are servants and do not deserve ⌊any praise⌋…”

• As a thought expressed indirectly. For example:

should think/realize that you are unworthy servants
-or-
should have the attitude that you do not deserve ⌊praise⌋ for serving your master

We are unworthy servants: The Greek word that the Berean Standard Bible translates as unworthy in this context means “not deserving thanks” or “not worthy of praise.” Some other ways to translate this are:

We are not worthy of praise. (New Living Translation (1996))
-or-
We are ordinary servants (Good News Translation)

Jesus wanted his disciples to be humble and to recognize that God did not owe them anything.

17:10d

we have only done our duty: The Greek clause that the Berean Standard Bible translates as we have only done our duty is literally “we have done what we were obligated to do.” Some other ways to translate this are:

we have done what we were supposed to do
-or-
we have merely done what we ought to have done
-or-
we have simply done what ⌊our master⌋ told us to do

If you translated 17:10c as indirect speech, you can continue to use it here. For example:

10c…you should think/realize that you are ordinary servants. 10dYou have only done your duty.

SIL Translator’s Notes on Luke 18:5

18:5a–b

yet because this widow keeps pestering me, I will give her justice: The Greek conjunction that the Berean Standard Bible translates as yet introduces the clause I will give her justice in 18:5b. This clause expresses the judge’s decision. It contrasts with his attitude in 18:4c: “I neither fear God nor respect men.” In spite of that attitude, the judge would see that the widow got justice. He would do that because the widow was pestering him.

In some languages it may be more natural to place the contrast in 18:5b before the reason clause in 18:5a. See the General Comment on 18:4c–5c at the end of 18:5c for an example.

because this widow keeps pestering me: This clause gives the reason that the judge decided to help the widow. She was pestering him by coming so many times, so he decided to help her (18:5b). In some languages it may be helpful to make explicit in what way the widow was pestering the judge:

because this widow keeps pestering me ⌊with her frequent pleas⌋
-or-
this widow bothers me ⌊by frequently asking me to help her⌋, so…

keeps pestering me: The Greek phrase that the Berean Standard Bible translates as keeps pestering me is more literally “causes me trouble/labor.” Some other ways to translate this are:

disturbs me
-or-
causes me a lot of trouble
-or-
is a great nuisance/annoyance to me

In some languages there may be an idiom to express this. For example:

is driving me crazy (New Living Translation (2004))

18:5b

I will give her justice: The Greek clause that the Berean Standard Bible translates as I will give her justice is the result of 18:5a. This clause uses the same verb that was used in the widow’s request for justice in 18:3. Here in 18:5b the clause probably implies that the judge would make the widow’s enemy treat her fairly. However, the verb itself has a more general meaning. Some other ways to translate this are:

I will see that she gets justice (New International Version)
-or-
I will do what is right/just for her

In some languages there is an idiom to express this. For example:

I will uphold her rights
-or-
I will see that she gets her rights

Translate in a way that will show similarity between what the judge will do and what God will do for his people in 18:7.

18:5c

Then she will stop wearing me out with her perpetual requests: The phrase she will stop wearing me out introduces the purpose that the judge had for helping the widow. He wanted to cause her to stop coming to him so that she would not eventually wear him out. Some other ways to translate this clause are:

Otherwise, she will continue to bother me until I am worn out. (New Century Version)
-or-
If I do not ⌊give her justice⌋, she will keep coming until she wears me out.
-or-
…so that she will not beat me down by her continual coming. (English Standard Version)

stop wearing me out with her perpetual requests: The phrase with her perpetual requests expresses the way that the widow would eventually wear out the judge. She would keep coming to him with her requests. As a result, she would wear him out. See the examples in the preceding note.

The Greek includes the phrase “in the end.” It refers here to the end or result of a long process. After the widow had come to the judge many times, the judge would be worn out. Some versions, such as the NET Bible, translate this phrase literally. Another way to translate it is:

eventually (New International Version)

The Berean Standard Bible and several other English versions do not translate this phrase. Decide whether you need to represent it explicitly for its meaning to be clear in your translation.

wearing me out: The Greek verb that the Berean Standard Bible translates as wearing…out occurs only here and in 1 Corinthians 9:27 in the New Testament. It has several possible meanings in this context:

(1) It refers figuratively to the result of bothering a person in order to cause him to do a particular action. For example:

until she wears me out (God’s Word)

(Berean Standard Bible, New International Version, Good News Translation, Revised Standard Version, Contemporary English Version, Revised English Bible, God’s Word, New American Standard Bible, NET Bible, New Living Translation (2004), New Century Version, King James Version, English Standard Version)

(2) It refers literally to slapping a person’s face or hitting him under the eye, causing the skin to become black/dark. Here is another way to translate this:

she will come and slap me in the face (New Jerusalem Bible)

(New International Version (2011), New Jerusalem Bible)

(3) It refers figuratively to shaming a person. The widow would talk about the unfairness of the judge and cause other people to think that he was bad. For example:

She will defame/shame me.

It is recommended that you follow interpretation (1), along with most English versions.

The phrase wearing…out is an English idiom. It describes the feeling that a person has after someone has bothered him for a long time. He feels that he cannot endure that irritation any longer. In other languages there may also be an idiom to express this idea. For example:

so that she will not beat me down by her continual coming (English Standard Version)
-or-
her continual visits will be the death of me (Phillips’ New Testament in Modern English)
-or-
she will keep coming until I am too annoyed to endure it

General Comment on 18:4c–5c

In some languages it may be more natural to reorder the clauses in these verses. For example:

5aThis widow is bothering me. 5cShe will keep coming until she annoys me too much. 5bSo 4ceven though I do not respect either God or human beings, 5bI will see that she gets justice.

Notice that this order puts the judge’s decision at the end of the verse.

SIL Translator’s Notes on Luke 18:37

18:37

“Jesus of Nazareth is passing by,” they told him: Some people in the crowd answered the blind man’s question. Their answer gave the reason why all the people were passing. It implies that the people were following Jesus of Nazareth. The answer also implies that the blind man knew that Jesus was a well-known teacher and that crowds often followed him. Verses 38 and 39 show that the blind man did know about him.

This direct quote can also be expressed as indirect speech. For example:

they told him that Jesus of Nazareth was going/walking by

Jesus of Nazareth: The phrase Jesus of Nazareth means “⌊the man named⌋ Jesus ⌊from the town⌋ of Nazareth.”

passing by: The people in the crowd told the beggar that Jesus was “walking by” or “going by” where he was sitting.

they told him: The Berean Standard Bible has placed the phrase they told him after what the people said. In the Greek text, this phrase comes before what they said. Place it wherever it is natural in your language.

SIL Translator’s Notes on Luke 19:26

19:26

This verse is very similar to 8:18. There are also similar verses in Matthew 13:12 and 25:29 and Mark 4:25. The saying in these verses was a proverb that could be used in different ways in different contexts.

19:26a

He replied: The Berean Standard Bible has supplied the phrase He replied to make it clear that the king was speaking again to the servants standing around him.

I tell you that: The king used the words I tell you to introduce a statement that he wanted to emphasize. It indicates that the statement was important and that people should listen carefully to it. Some other ways to show this emphasis are:

Listen to this
-or-
I can guarantee that (God’s Word)
-or-
I assure you

In some languages it may be more natural to use an emphatic word within Jesus’ statement. For example:

to everyone who has, more will certainly be given

Emphasize this important statement in a natural way in your language.

19:26b

everyone who has will be given more: In the context the phrase everyone who has refers to people who have profit or good results from what they have done. In this context it refers to the servants who had used their coin and fulfilled their responsibility to their master. They were rewarded with more responsibility.

Some other ways to translate this proverb are:

to those who use well what they are given, even more will be given (New Living Translation (2004))
-or-
When people have/gain ⌊good results⌋ ⌊with what they receive⌋, they will receive more
-or-
If a person ⌊really⌋ has ⌊something⌋, he will be given more

will be given more: The Greek verb that the Berean Standard Bible translates as will be given more is passive. The Berean Standard Bible supplies the word more because it is implied in this context. It will be given to “everyone who has,” as in the previous clause. Some other ways to translate will be given more are:

• As a passive clause. For example:

more will be given ⌊to them⌋

• As an active clause that uses a different verb. For example:

they will receive/get more

• As an active clause that supplies a subject. This subject should probably be God. For example:

⌊God⌋ will give them more
-or-

⌊God⌋ will cause them to have/get more

19:26c–d

but the one who does not have, even what he has will be taken away from him: This statement is a paradox. It seems impossible to take something from someone who does not have anything. The statement is also a hyperbole. It indicates that the person has very little. In this context, it also indicates that the person has gained no good results from what he received. As in the parable, even what he received will be taken away.

Some other ways to translate this paradox are:

But from those who do nothing, even what little they have will be taken away. (New Living Translation (2004))
-or-
But if people do not have/gain ⌊any good thing/results⌋ ⌊with what they receive⌋, even what they have/receive will be taken away ⌊from them⌋.
-or-
If a person does not ⌊really⌋ have ⌊anything⌋, even what he ⌊seems to⌋ have will be taken away.

even what he has will be taken away from him: The Greek verb that the Berean Standard Bible translates as will be taken away is passive. It is not explicit who will take this away from the person who has nothing.

Some other ways to translate even what he has will be taken away are:

• As a passive clause. For example:

everything will be taken away from those who don’t have much (God’s Word)

• As an active clause that uses a different verb For example:

whoever has nothing will forfeit even what he has (Revised English Bible)

• As an active clause that supplies a subject. For example:

⌊God⌋ will take it away from them

Notice that the Notes have supplied “God” as the subject in the final example. In the parable, the master took the coin away from the servant. However, since this verse is a proverb, it is good to translate it in a way that could also apply to other contexts.

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Source: SIL Translator’s Notes on Luke 2013