Luke 3:11

3:11 John ¹  answered them, ²  “The person who has two tunics ³  must share with the person who has none, and the person who has food must do likewise.”

Luke 21:1-4

The Widow’s Offering

21:1 Jesus ⁴  looked up ⁵  and saw the rich putting their gifts into the offering box. ⁶  21:2 He also saw a poor widow put in two small copper coins. ⁷  21:3 He ⁸  said, “I tell you the truth, ⁹  this poor widow has put in more than all of them. ¹⁰  21:4 For they all offered their gifts out of their wealth. ¹¹  But she, out of her poverty, put in everything she had to live on.” ¹² 

John 13:29

13:29 Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, ¹³  or to give something to the poor.) ¹⁴ 

John 13:2

13:2 The evening meal ¹⁵  was in progress, and the devil had already put into the heart ¹⁶  of Judas Iscariot, Simon’s son, that he should betray ¹⁷  Jesus. ¹⁸ 

Colossians 1:2

1:2 to the saints, the faithful ¹⁹  brothers and sisters ²⁰  in Christ, at Colossae. Grace and peace to you ²¹  from God our Father! ²² 

Colossians 1:12

1:12 giving thanks to the Father who has qualified you to share ²³  in the saints’ ²⁴  inheritance in the light.

[3:11]  ¹ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:11]  ² tn Grk “Answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “answered them.”

[3:11]  ³ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[21:1]  ⁴ tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.

[21:1]  ⁵ tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.

[21:1]  ⁶ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[21:2]  ⁷ sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.

[21:3]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:3]  ⁹ tn Grk “Truly, I say to you.”

[21:3]  ¹⁰ sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

[21:4]  ¹¹ tn Grk “out of what abounded to them.”

[21:4]  ¹² tn Or “put in her entire livelihood.”

[13:29]  ¹³ tn Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).

[13:29]  ¹⁴ sn This is a parenthetical note by the author.

[13:2]  ¹⁵ tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”

[13:2]  ¹⁶ sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.

[13:2]  ¹⁷ tn Or “that he should hand over.”

[13:2]  ¹⁸ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[1:2]  ¹⁹ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²⁰ 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).

[1:2]  ²¹ tn Or “Grace to you and peace.”

[1:2]  ²² tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:12]  ²³ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ²⁴ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”