1 Samuel 2:1-36
Konteks“My heart rejoices in the Lord;
my horn 2 is exalted high because of the Lord.
I loudly denounce 3 my enemies,
for I am happy that you delivered me. 4
2:2 No one is holy 5 like the Lord!
There is no one other than you!
There is no rock 6 like our God!
2:3 Don’t keep speaking so arrogantly, 7
letting proud talk come out of your mouth!
For the Lord is a God who knows;
he 8 evaluates what people do.
2:4 The bows of warriors are shattered,
but those who stumble find their strength reinforced.
2:5 Those who are well-fed hire themselves out to earn food,
but the hungry no longer lack.
Even 9 the barren woman gives birth to seven, 10
but the one with many children withers away. 11
2:6 The Lord both kills and gives life;
he brings down to the grave 12 and raises up.
2:7 The Lord impoverishes and makes wealthy;
he humbles and he exalts.
2:8 He lifts the weak 13 from the dust;
he raises 14 the poor from the ash heap
to seat them with princes
and to bestow on them an honored position. 15
The foundations of the earth belong to the Lord,
and he has placed the world on them.
2:9 He watches over 16 his holy ones, 17
but the wicked are made speechless in the darkness,
for it is not by one’s own strength that one prevails.
2:10 The Lord shatters 18 his adversaries; 19
he thunders against them from 20 the heavens.
The Lord executes judgment to the ends of the earth.
He will strengthen 21 his king
and exalt the power 22 of his anointed one.” 23
2:11 Then Elkanah went back home to Ramah. But the boy was serving the Lord under the supervision of 24 Eli the priest.
2:12 The sons of Eli were wicked men. 25 They did not recognize the Lord’s authority. 26 2:13 Now the priests would always treat the people in the following way: 27 Whenever anyone was making a sacrifice, while the meat was boiling, the priest’s attendant would come with a three-pronged fork 28 in his hand. 2:14 He would jab it into the basin, kettle, caldron, or pot, and everything that the fork brought up the priest would take for himself. This is what they used to do to all the Israelites 29 when they came there to Shiloh.
2:15 Even before they burned the fat, the priest’s attendant would come and say to the person who was making the sacrifice, “Hand over some meat for the priest to roast! He won’t take boiled meat from you, but only raw.” 30 2:16 If the individual said to him, “First let the fat be burned away, and then take for yourself whatever you wish,” he would say, “No! 31 Hand it over right now! If you don’t, I will take it forcibly!”
2:17 The sin of these young men was very great in the Lord’s sight, for they 32 treated the Lord’s offering with contempt.
2:18 Now Samuel was ministering before the Lord. The boy was dressed in a linen ephod. 2:19 His mother used to make him a small robe and bring it up to him at regular intervals when she would go up with her husband to make the annual sacrifice. 2:20 Eli would bless Elkanah and his wife saying, “May the Lord raise up for you descendants 33 from this woman to replace the one that she 34 dedicated to the Lord.” Then they would go to their 35 home. 2:21 So the Lord graciously attended to Hannah, and she was able to conceive and gave birth to three sons and two daughters. The boy Samuel grew up at the Lord’s sanctuary. 36
2:22 Now Eli was very old when he heard about everything that his sons used to do to all the people of Israel 37 and how they used to have sex with 38 the women who were stationed at the entrance to the tent of meeting. 2:23 He said to them, “Why do you behave in this way? For I hear about these evil things from all these 39 people. 2:24 This ought not to be, 40 my sons! For the report that I hear circulating among the Lord’s people is not good. 2:25 If a man sins against a man, one may appeal to God on his behalf. But if a man sins against the Lord, who then will intercede for him?” But Eli’s sons 41 would not listen to their father, for the Lord had decided 42 to kill them.
2:26 Now the boy Samuel was growing up and finding favor both with the Lord and with people.
2:27 A man of God came to Eli and said to him, “This is what the Lord says: ‘Did I not plainly 43 reveal myself to your ancestor’s 44 house when they were in Egypt in the house of Pharaoh? 2:28 I chose your ancestor 45 from all the tribes of Israel to be my priest, to offer sacrifice on my altar, to burn incense, and to bear the ephod before me. I gave to your ancestor’s house all the fire offerings made by the Israelites. 2:29 Why are you 46 scorning my sacrifice and my offering that I commanded for my dwelling place? 47 You have honored your sons more than you have me by having made yourselves fat from the best parts of all the offerings of my people Israel.’
2:30 Therefore the Lord, the God of Israel, says, ‘I really did say 48 that your house and your ancestor’s house would serve 49 me forever.’ But now the Lord says, ‘May it never be! 50 For I will honor those who honor me, but those who despise me will be cursed! 2:31 In fact, days are coming when I will remove your strength 51 and the strength 52 of your father’s house. There will not be an old man in your house! 2:32 You will see trouble in my dwelling place! 53 Israel will experience blessings, 54 but there will not be an old man in your 55 house for all time. 56 2:33 Any one of you that I do not cut off from my altar, I will cause your 57 eyes to fail 58 and will cause you grief. 59 All of those born to your family 60 will die in the prime of life. 61 2:34 This will be a confirming sign for you that will be fulfilled through your two sons, 62 Hophni and Phinehas: in a single day they both will die! 2:35 Then I will raise up for myself a faithful priest. He will do what is in my heart and soul. I will build for him a secure dynasty 63 and he will serve my chosen one for all time. 64 2:36 Everyone who remains in your house will come to bow before him for a little money 65 and for a scrap of bread. Each will say, ‘Assign me to a priestly task so I can eat a scrap of bread.’”
Yakobus 1:1-27
Konteks1:1 From James, 66 a slave 67 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 68 Greetings!
1:2 My brothers and sisters, 69 consider it nothing but joy 70 when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, 71 unstable in all his ways.
1:9 Now the believer 72 of humble means 73 should take pride 74 in his high position. 75 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 76 1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. 77 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 78 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 79 promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, 80 and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires. 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. 1:16 Do not be led astray, my dear brothers and sisters. 81 1:17 All generous giving and every perfect gift 82 is from above, coming down 83 from the Father of lights, with whom there is no variation or the slightest hint of change. 84 1:18 By his sovereign plan he gave us birth 85 through the message of truth, that we would be a kind of firstfruits of all he created.
1:19 Understand this, my dear brothers and sisters! 86 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 87 anger does not accomplish God’s righteousness. 88 1:21 So put away all filth and evil excess and humbly 89 welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 1:23 For if someone merely listens to the message and does not live it out, he is like someone 90 who gazes at his own face 91 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 92 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 93 and does not become a forgetful listener but one who lives it out – he 94 will be blessed in what he does. 95 1:26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. 1:27 Pure and undefiled religion before 96 God the Father 97 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Lukas 12:32-59
Konteks12:32 “Do not be afraid, little flock, for your Father is well pleased 98 to give you the kingdom. 12:33 Sell your possessions 99 and give to the poor. 100 Provide yourselves purses that do not wear out – a treasure in heaven 101 that never decreases, 102 where no thief approaches and no moth 103 destroys. 12:34 For where your treasure 104 is, there your heart will be also.
12:35 “Get dressed for service 105 and keep your lamps burning; 106 12:36 be like people 107 waiting for their master to come back from the wedding celebration, 108 so that when he comes and knocks they can immediately open the door for him. 12:37 Blessed are those slaves 109 whom their master finds alert 110 when he returns! I tell you the truth, 111 he will dress himself to serve, 112 have them take their place at the table, 113 and will come 114 and wait on them! 115 12:38 Even if he comes in the second or third watch of the night 116 and finds them alert, 117 blessed are those slaves! 118 12:39 But understand this: If the owner of the house had known at what hour the thief 119 was coming, he would not have let 120 his house be broken into. 12:40 You also must be ready, because the Son of Man will come at an hour when you do not expect him.” 121
12:41 Then 122 Peter said, “Lord, are you telling this parable for us or for everyone?” 123 12:42 The Lord replied, 124 “Who then is the faithful and wise manager, 125 whom the master puts in charge of his household servants, 126 to give them their allowance of food at the proper time? 12:43 Blessed is that slave 127 whom his master finds at work 128 when he returns. 12:44 I tell you the truth, 129 the master 130 will put him in charge of all his possessions. 12:45 But if 131 that 132 slave should say to himself, 133 ‘My master is delayed 134 in returning,’ and he begins to beat 135 the other 136 slaves, both men and women, 137 and to eat, drink, and get drunk, 12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, 138 and assign him a place with the unfaithful. 139 12:47 That 140 servant who knew his master’s will but did not get ready or do what his master asked 141 will receive a severe beating. 12:48 But the one who did not know his master’s will 142 and did things worthy of punishment 143 will receive a light beating. 144 From everyone who has been given much, much will be required, 145 and from the one who has been entrusted with much, 146 even more will be asked. 147
12:49 “I have come 148 to bring 149 fire on the earth – and how I wish it were already kindled! 12:50 I have a baptism 150 to undergo, 151 and how distressed I am until it is finished! 12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division! 152 12:52 For from now on 153 there will be five in one household divided, three against two and two against three. 12:53 They will be divided, 154 father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”
12:54 Jesus 155 also said to the crowds, “When you see a cloud rising in the west, 156 you say at once, ‘A rainstorm 157 is coming,’ and it does. 12:55 And when you see the south wind 158 blowing, you say, ‘There will be scorching heat,’ and there is. 12:56 You hypocrites! 159 You know how to interpret the appearance of the earth and the sky, but how can you not know how 160 to interpret the present time?
12:57 “And 161 why don’t you judge for yourselves what is right? 12:58 As you are going with your accuser before the magistrate, 162 make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer, 163 and the officer throw you into prison. 12:59 I tell you, you will never get out of there until you have paid the very last cent!” 164
[2:1] 1 tn Heb “prayed and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.
[2:1] 2 sn Horns of animals have always functioned as both offensive and defensive weapons for them. As a figure of speech the horn is therefore often used in the Bible as a symbol of human strength (see also in v. 10). The allusion in v. 1 to the horn being lifted high suggests a picture of an animal elevating its head in a display of strength or virility.
[2:1] 3 tn Heb “my mouth opens wide against.”
[2:1] 4 tn Heb “for I rejoice in your deliverance.”
[2:2] 5 sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.
[2:2] 6 tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”
[2:3] 7 tn Heb “proudly, proudly.” If MT is original, the repetition of the word is for emphasis, stressing the arrogance of those addressed. However, a few medieval Hebrew manuscripts and some other textual witnesses do not reflect the repetition, suggesting that the Hebrew text may be dittographic.
[2:3] 8 tc The MT (Qere) reads “and by him actions are weighed.” The translation assumes that reading of the Qere וְלוֹ (vÿlo, “and by him”), which is supported by many medieval Hebrew
[2:5] 9 tc Against BHS but with the MT, the preposition (עַד, ’ad) should be taken with what follows rather than with what precedes. For this sense of the preposition see Job 25:5.
[2:5] 10 sn The number seven is used here in an ideal sense. Elsewhere in the OT having seven children is evidence of fertility as a result of God’s blessing on the family. See, for example, Jer 15:9, Ruth 4:15.
[2:6] 12 tn Heb “Sheol”; NAB “the nether world”; CEV “the world of the dead.”
[2:8] 13 tn Or “lowly”; Heb “insignificant.”
[2:8] 14 tn The imperfect verbal form, which is parallel to the participle in the preceding line, is best understood here as indicating what typically happens.
[2:8] 15 tn Heb “a seat of honor.”
[2:9] 16 tn Heb “guards the feet of.” The expression means that God watches over and protects the godly in all of their activities and movements. The imperfect verbal forms in v. 9 are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.
[2:9] 17 tc The translation follows the Qere and many medieval Hebrew
[2:10] 18 tn The imperfect verbal forms in this line and in the next two lines are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.
[2:10] 19 tc The present translation follows the Qere, many medieval Hebrew manuscripts, the Syriac Peshitta, and the Vulgate in reading the plural (“his adversaries,” similarly many other English versions) rather than the singular (“his adversary”) of the Kethib.
[2:10] 20 tn The Hebrew preposition here has the sense of “from within.”
[2:10] 21 tn The imperfect verbal forms in this and the next line are understood as indicating what is anticipated and translated with the future tense, because at the time of Hannah’s prayer Israel did not yet have a king.
[2:10] 22 tn Heb “the horn,” here a metaphor for power or strength. Cf. NCV “make his appointed king strong”; NLT “increases the might of his anointed one.”
[2:10] 23 tc The LXX greatly expands v. 10 with an addition that seems to be taken from Jer 9:23-24.
[2:10] sn The anointed one is the anticipated king of Israel, as the preceding line makes clear.
[2:11] 24 tn Heb “with [or “before”] the face of.”
[2:12] 25 tn Heb “sons of worthlessness.”
[2:12] 26 tn Heb “they did not know the
[2:13] 27 tn Heb “the habit of the priests with the people [was this].”
[2:13] 28 sn The Hebrew word occurs only twice in the OT, here and again in v. 14. Its exact meaning is not entirely clear, although from the context it appears to be a sacrificial tool used for retrieving things from boiling water.
[2:14] 29 tn Heb “to all Israel.”
[2:16] 31 tc The translation follows the Qere and many medieval Hebrew
[2:17] 32 tc Heb “the men,” which is absent from one medieval Hebrew
[2:20] 34 tn The MT has a masculine verb here, but in light of the context the reference must be to Hannah. It is possible that the text of the MT is incorrect here (cf. the ancient versions), in which case the text should be changed to read either a passive participle or better, the third feminine singular of the verb. If the MT is correct here, perhaps the masculine is to be understood in a nonspecific and impersonal way, allowing for a feminine antecedent. In any case, the syntax of the MT is unusual here.
[2:21] 36 tn Heb “with the
[2:22] 37 tn Heb “to all Israel.”
[2:23] 39 tc For “these” the LXX has “of the Lord” (κυρίου, kuriou), perhaps through the influence of the final phrase of v. 24 (“the people of the
[2:25] 41 tn Heb “they”; the referent (Eli’s sons) has been specified in the translation for clarity.
[2:27] 43 tn The infinitive absolute appears before the finite verb for emphasis.
[2:27] 44 tn Heb “to your father’s” (also in vv. 28, 30).
[2:28] 45 tn Heb “him”; the referent (Eli’s ancestor, i.e., Aaron) has been specified in the translation for clarity.
[2:29] 46 tc The MT has a plural “you” here, but the LXX and a Qumran
[2:29] 47 tn Heb “which I commanded, dwelling place.” The noun is functioning as an adverbial accusative in relation to the verb. Since God’s dwelling place/sanctuary is in view, the pronoun “my” is supplied in the translation.
[2:30] 48 tn The infinitive absolute appears before the finite verb for emphasis.
[2:30] 49 tn Heb “walk about before.”
[2:30] 50 tn Heb “may it be far removed from me.”
[2:31] 51 tn Heb “chop off your arm.” The arm here symbolizes strength and activity.
[2:32] 53 tn Heb “you will see [the] trouble of [the] dwelling place.” Since God’s dwelling place/sanctuary is in view, the pronoun is supplied in the translation (see v. 29).
[2:32] 54 tn Heb “in all which he does good with Israel.”
[2:32] 55 tc The LXX and a Qumran manuscript have the first person pronoun “my” here.
[2:32] 56 tn Heb “all the days.”
[2:33] 57 tc The LXX, a Qumran
[2:33] 58 tn Heb “to cause your eyes to fail.” Elsewhere this verb, when used of eyes, refers to bloodshot eyes resulting from weeping, prolonged staring, or illness (see Lev 26:16; Pss 69:3; 119:82; Lam 2:11; 4:17).
[2:33] 59 tn Heb “and to cause your soul grief.”
[2:33] 60 tn Heb “and all the increase of your house.”
[2:33] 61 tc The text is difficult. The MT literally says “they will die [as] men.” Apparently the meaning is that they will be cut off in the prime of their life without reaching old age. The LXX and a Qumran
[2:34] 62 tn Heb “and this to you [is] the sign which will come to both of your sons.”
[2:35] 64 tn Heb “and he will walk about before my anointed one all the days.”
[2:36] 65 tn Heb “a piece of silver” (so KJV, NAB, NASB, NIV, NRSV).
[1:1] 66 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 67 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 68 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
[1:2] 69 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
[1:2] 70 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 71 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[1:8] sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.
[1:9] 72 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[1:9] 73 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 74 tn Grk “let him boast.”
[1:9] 75 tn Grk “his height,” “his exaltation.”
[1:10] 76 tn Grk “a flower of grass.”
[1:11] 77 tn Or “perishes,” “is destroyed.”
[1:12] 78 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:12] 79 tc Most
[1:13] 80 tn Or “God must not be tested by evil people.”
[1:16] 81 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 82 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 83 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 84 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 85 tn Grk “Having willed, he gave us birth.”
[1:19] 86 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 87 tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).
[1:20] 88 sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).
[1:21] 89 tn Or “with meekness.”
[1:23] 90 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:23] 91 tn Grk “the face of his beginning [or origin].”
[1:24] 92 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 95 tn Grk “in his doing.”
[1:27] 96 tn Or “in the sight of”; Grk “with.”
[1:27] 97 tn Grk “the God and Father.”
[12:32] 98 tn Or perhaps, “your Father chooses.”
[12:33] 99 sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.
[12:33] 100 tn Grk “give alms,” but this term is not in common use today.
[12:33] 101 tn Grk “in the heavens.”
[12:33] 102 tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”
[12:33] 103 tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.
[12:34] 104 sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.
[12:35] 105 tn Grk “Let your loins be girded,” an idiom referring to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, etc.
[12:35] 106 sn Keep your lamps burning means to be ready at all times.
[12:36] 107 tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.
[12:36] 108 sn An ancient wedding celebration could last for days (Tob 11:18).
[12:37] 109 tn See the note on the word “slave” in 7:2.
[12:37] 110 tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.
[12:37] 111 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[12:37] 112 tn See v. 35 (same verb).
[12:37] 113 tn Grk “have them recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[12:37] 114 tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.
[12:37] 115 sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.
[12:38] 116 sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.
[12:38] 117 tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.
[12:38] 118 tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.
[12:39] 119 sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.
[12:39] 120 tc Most
[12:40] 121 sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).
[12:41] 122 tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
[12:41] 123 sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.
[12:42] 124 tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.
[12:42] 125 tn Or “administrator,” “steward” (L&N 37.39).
[12:42] 126 tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).
[12:43] 127 tn See the note on the word “slave” in 7:2.
[12:43] 128 tn That is, doing his job, doing what he is supposed to be doing.
[12:44] 129 tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”
[12:44] 130 tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.
[12:45] 131 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).
[12:45] 132 tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.
[12:45] 133 tn Grk “should say in his heart.”
[12:45] 134 tn Or “is taking a long time.”
[12:45] 135 sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.
[12:45] 136 tn The word “other” is not in the Greek text, but is implied.
[12:45] 137 tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).
[12:46] 138 tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).
[12:46] 139 tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.
[12:47] 140 tn Here δέ (de) has not been translated.
[12:47] 141 tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.
[12:48] 142 tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.
[12:48] 144 tn Grk “will receive few (blows).”
[12:48] 145 tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.
[12:48] 146 sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.
[12:48] 147 tn Grk “they will ask even more.”
[12:49] 148 sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.
[12:49] 149 tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.
[12:50] 150 sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed (Ps 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6).
[12:50] 151 tn Grk “to be baptized with.”
[12:51] 152 tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).
[12:52] 153 sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.
[12:53] 154 tn There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53. Given the shift of object, a connection to v. 53 is slightly preferred.
[12:54] 155 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.
[12:54] 156 sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.
[12:54] 157 tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).
[12:55] 158 sn The south wind comes from the desert, and thus brings scorching heat.
[12:56] 159 sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.
[12:56] 160 tc Most
[12:57] 161 tn Jesus calls for some personal reflection. However, this unit probably does connect to the previous one – thus the translation of δέ (de) here as “And” – to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm.
[12:58] 162 sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).
[12:58] 163 sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).
[12:59] 164 tn Here the English word “cent” is used as opposed to the parallel in Matt 5:26 where “penny” appears, since the Greek word there is different and refers to a different but similar coin.
[12:59] sn This cent was a lepton, the smallest coin available. It was copper or bronze, worth one-half of a quadrans or 1/128 of a denarius. The parallel in Matt 5:26 mentions the quadrans instead of the lepton. The illustration refers to the debt one owes God and being sure to settle with him in the right time, before it is too late. Some interpreters, however, consider it to be like Matt 5:26, which has similar imagery but a completely different context.
