New Testament in a Year

Footnotes

1. Luke 12:1 tn The phrase ἐν οἷς (en hois) can be translated “meanwhile.”
2. Luke 12:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
3. Luke 12:1 tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.
4. Luke 12:1 sn See the note on Pharisees in 5:17.
5. Luke 12:1 sn The pursuit of popularity can lead to hypocrisy, if one is not careful.
6. Luke 12:2 tn Or “concealed.”
7. Luke 12:2 sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.
8. Luke 12:3 tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.
9. Luke 12:3 tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”
10. Luke 12:3 sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).
11. Luke 12:3 tn The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.
12. Luke 12:4 tn Here δέ (de) has not been translated.
13. Luke 12:4 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
14. Luke 12:5 tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.
15. Luke 12:5 sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.
16. Luke 12:5 tn The direct object (“you”) is understood.
17. Luke 12:5 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2; 90:26; 4 Ezra 7:36).
18. Luke 12:6 sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. The point of Jesus’ statement is that God knows about even the most financially insignificant things; see Isa 49:15.
19. Luke 12:6 sn This is a typical form of rabbinic argumentation, from the lesser to the greater: If God cares about the lesser thing (sparrows) how much more does he care about the greater thing (people).
20. Luke 12:7 sn This represents the second call by Jesus not to be afraid in the section (previously in v. 4). Since the previous reference was related to fear of persecution, it is probable that this one does as well. Once again the sparrows are mentioned and the argument is from lesser to greater (if God cares about individual hairs on the head and about sparrows, how much more does he care about people).
21. Luke 12:8 tn Here δέ (de) has not been translated.
22. Luke 12:8 tn Or “confesses.”
23. Luke 12:8 tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.
24. Luke 12:8 sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.
25. Luke 12:10 sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.
26. Luke 12:10 tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”
27. Luke 12:11 sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.sn See the note on synagogues in 4:15.
28. Luke 12:11 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
29. Luke 12:11 tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”
30. Luke 12:12 tn Grk “in that very hour” (an idiom).
31. Luke 12:12 tn Grk “what it is necessary to say.”
32. Luke 12:13 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
33. Luke 12:13 sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.
34. Luke 12:14 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
35. Luke 12:14 tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.
36. Luke 12:14 tn The pronoun ὑμᾶς (humas) is plural, referring to both the man and his brother; thus the translation “you two.”
37. Luke 12:15 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
38. Luke 12:15 tn See L&N 13.154 for this use of the middle voice of φυλάσσω (phulassō) in this verse.
39. Luke 12:15 tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude—the strong desire to acquire more and more possessions and experiences.
40. Luke 12:16 tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
41. Luke 12:16 tn Grk “a parable, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated here.
42. Luke 12:16 tn Or “yielded a plentiful harvest.”
43. Luke 12:17 tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.
44. Luke 12:17 tn Grk “to himself, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated here.
45. Luke 12:17 sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.
46. Luke 12:18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
47. Luke 12:18 sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.
48. Luke 12:19 tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.
49. Luke 12:20 tn Grk “your soul,” but ψυχή (psuchē) is frequently used of one’s physical life. It clearly has that meaning in this context.
50. Luke 12:20 tn Or “required back.” This term, ἀπαιτέω (apaiteō), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).
51. Luke 12:20 tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.
52. Luke 12:21 sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.
53. Luke 12:22 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.
54. Luke 12:22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
55. Luke 12:22 tc αὐτοῦ (autou, “his”) is lacking in P^45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.
56. Luke 12:22 tn Or “do not be anxious.”
57. Luke 12:22 tc Most mss (P⁴⁵ Ψ 070 ƒ¹³ 33 M) supply the pronoun ὑμῶν (humōn, “your”) here, although several significant and early witnesses omit it (P⁷⁵ א A B D L Q W Θ ƒ¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.
58. Luke 12:22 tc Some mss (B 070 ƒ¹³ 33 1424 al) supply the pronoun ὑμῶν (humōn, “your”) here, although the witnesses for the omission are early, significant, and varied (P^45vid,75 א A D L Q W Θ Ψ ƒ¹ M lat). See previous tc note for more discussion.
59. Luke 12:24 tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.
60. Luke 12:24 tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”
61. Luke 12:25 tn Or “by being anxious.”
62. Luke 12:25 tn Or “a cubit to his height.” A cubit (πῆχυς, pēchus) can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (hēlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term ἡλικία (hēlikia) to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.
63. Luke 12:26 tn This is a first class condition in the Greek text.
64. Luke 12:26 tn Or “why are you anxious for.”
65. Luke 12:27 tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.
66. Luke 12:27 tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaō) here, the line in English scans better in terms of cadence with a single syllable.
67. Luke 12:28 tn This is a first class condition in the Greek text.
68. Luke 12:28 tn Grk “grass in the field.”
69. Luke 12:28 tn Grk “which is in the field today.”
70. Luke 12:28 tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.
71. Luke 12:28 sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.
72. Luke 12:29 tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.
73. Luke 12:29 tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.
74. Luke 12:29 tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.
75. Luke 12:30 tn Grk “seek.”
76. Luke 12:31 tn Grk “seek,” but in the sense of the previous verses.
77. Luke 12:31 tc Most mss (P⁴⁵ A D¹ Q W Θ 070 ƒ^1,13 33 M lat sy) read τοῦ θεοῦ (tou theou, “of God”) instead of αὐτοῦ (autou, “his”; found in א B D* L Ψ 579 892 co). But such a clarifying reading is suspect. αὐτοῦ is superior on both internal and external grounds. P⁷⁵ includes neither and as such would support the translation above since the article alone can often be translated as a possessive pronoun.
78. Luke 12:31 sn His (that is, God’s) kingdom is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.