Lukas 10:41
Konteks10:41 But the Lord 1 answered her, 2 “Martha, Martha, 3 you are worried and troubled 4 about many things,
Lukas 12:17-21
Konteks12:17 so 5 he thought to himself, 6 ‘What should I do, for I have nowhere to store my crops?’ 7 12:18 Then 8 he said, ‘I 9 will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. 12:19 And I will say to myself, 10 “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’ 12:20 But God said to him, ‘You fool! This very night your life 11 will be demanded back from 12 you, but who will get what you have prepared for yourself?’ 13 12:21 So it is with the one who stores up riches for himself, 14 but is not rich toward God.”
Lukas 12:29-30
Konteks12:29 So 15 do not be overly concerned about 16 what you will eat and what you will drink, and do not worry about such things. 17 12:30 For all the nations of the world pursue 18 these things, and your Father knows that you need them.
Lukas 14:18-20
Konteks14:18 But one after another they all 19 began to make excuses. 20 The first said to him, ‘I have bought a field, 21 and I must go out and see it. Please excuse me.’ 22 14:19 Another 23 said, ‘I have bought five yoke of oxen, 24 and I am going out 25 to examine them. Please excuse me.’ 14:20 Another 26 said, ‘I just got married, and I cannot come.’ 27
Lukas 21:34
Konteks21:34 “But be on your guard 28 so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. 29
[10:41] 1 tc Most
[10:41] 2 tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”
[10:41] 3 sn The double vocative Martha, Martha communicates emotion.
[10:41] 4 tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).
[12:17] 5 tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.
[12:17] 6 tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:17] 7 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.
[12:18] 8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:18] 9 sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.
[12:19] 10 tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.
[12:20] 11 tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
[12:20] 12 tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).
[12:20] 13 tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.
[12:21] 14 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.
[12:29] 15 tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.
[12:29] 16 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.
[12:29] 17 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.
[14:18] 19 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.
[14:18] 20 sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.
[14:18] 21 sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.
[14:18] 22 sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”
[14:19] 23 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:19] 24 sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.
[14:19] 25 tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”
[14:20] 26 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:20] 27 sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.
[21:34] 28 tn Grk “watch out for yourselves.”
[21:34] sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.
[21:34] 29 sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.
