Lukas 12:22-40
Konteks12:22 Then 1 Jesus 2 said to his 3 disciples, “Therefore I tell you, do not worry 4 about your 5 life, what you will eat, or about your 6 body, what you will wear. 12:23 For there is more to life than food, and more to the body than clothing. 12:24 Consider the ravens: 7 They do not sow or reap, they have no storeroom or barn, yet God feeds 8 them. How much more valuable are you than the birds! 12:25 And which of you by worrying 9 can add an hour to his life? 10 12:26 So if 11 you cannot do such a very little thing as this, why do you worry about 12 the rest? 12:27 Consider how the flowers 13 grow; they do not work 14 or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these! 12:28 And if 15 this is how God clothes the wild grass, 16 which is here 17 today and tomorrow is tossed into the fire to heat the oven, 18 how much more 19 will he clothe you, you people of little faith! 12:29 So 20 do not be overly concerned about 21 what you will eat and what you will drink, and do not worry about such things. 22 12:30 For all the nations of the world pursue 23 these things, and your Father knows that you need them. 12:31 Instead, pursue 24 his 25 kingdom, 26 and these things will be given to you as well.
12:32 “Do not be afraid, little flock, for your Father is well pleased 27 to give you the kingdom. 12:33 Sell your possessions 28 and give to the poor. 29 Provide yourselves purses that do not wear out – a treasure in heaven 30 that never decreases, 31 where no thief approaches and no moth 32 destroys. 12:34 For where your treasure 33 is, there your heart will be also.
12:35 “Get dressed for service 34 and keep your lamps burning; 35 12:36 be like people 36 waiting for their master to come back from the wedding celebration, 37 so that when he comes and knocks they can immediately open the door for him. 12:37 Blessed are those slaves 38 whom their master finds alert 39 when he returns! I tell you the truth, 40 he will dress himself to serve, 41 have them take their place at the table, 42 and will come 43 and wait on them! 44 12:38 Even if he comes in the second or third watch of the night 45 and finds them alert, 46 blessed are those slaves! 47 12:39 But understand this: If the owner of the house had known at what hour the thief 48 was coming, he would not have let 49 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.” 50
[12:22] 1 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.
[12:22] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:22] 3 tc αὐτοῦ (autou, “his”) is lacking in Ì45vid,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.
[12:22] 4 tn Or “do not be anxious.”
[12:22] 5 tc Most
[12:22] 6 tc Some
[12:24] 7 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.
[12:24] 8 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.”
[12:25] 9 tn Or “by being anxious.”
[12:25] 10 tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") 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 (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term 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.
[12:26] 11 tn This is a first class condition in the Greek text.
[12:26] 12 tn Or “why are you anxious for.”
[12:27] 13 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.
[12:27] 14 tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.
[12:28] 15 tn This is a first class condition in the Greek text.
[12:28] 16 tn Grk “grass in the field.”
[12:28] 17 tn Grk “which is in the field today.”
[12:28] 18 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.
[12:28] sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.
[12:28] 19 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.
[12:29] 20 tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.
[12:29] 21 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] 22 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.
[12:31] 24 tn Grk “seek,” but in the sense of the previous verses.
[12:31] 25 tc Most
[12:31] 26 sn His (that is, God’s) kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[12:32] 27 tn Or perhaps, “your Father chooses.”
[12:33] 28 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] 29 tn Grk “give alms,” but this term is not in common use today.
[12:33] 30 tn Grk “in the heavens.”
[12:33] 31 tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”
[12:33] 32 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] 33 sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.
[12:35] 34 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] 35 sn Keep your lamps burning means to be ready at all times.
[12:36] 36 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] 37 sn An ancient wedding celebration could last for days (Tob 11:18).
[12:37] 38 tn See the note on the word “slave” in 7:2.
[12:37] 39 tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.
[12:37] 40 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[12:37] 41 tn See v. 35 (same verb).
[12:37] 42 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] 43 tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.
[12:37] 44 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] 45 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] 46 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] 47 tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.
[12:39] 48 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] 49 tc Most
[12:40] 50 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).
