Lectionary Year C
August 5, 2001
Luke 12:13-21

Initial Acquaintance/Rough Translation

Step I - (Initial) Acquaintance

A. Comparing Translations

(JFC) The Contemporary English Version (1995), the New English Translation (1996) and the New International Version (1978, revised 1983) differ somewhat, like:

13 my share of what our father left us when he died." - CEV
the inheritance with me. - NET and NIV

14 "Who gave me the right to settle arguments between you and your brother?" - CEV
"Man, who made me a judge or arbitrator between you two?" - NET
"Man, who appointed me a judge or an arbiter between you?" - NIV

15 "Don't be greedy! Owning a lot of things won't make your life safe." - CEV
"Watch out and guard yourself from all types of greed, because one's life does not consist in the abundance of his possessions." - NET
"Watch out! Be on your guard against all kinds of greed; a man's life does not consist in the abundance of his possessions." - NIV

16 this story: A rich man's farm produced a big crop, - CEV
a parable: "The land of a certain rich man produced an abundant crop, - NET
this parable: "The ground of a certain rich man produced a good crop. NIV

19 Live it up! Eat, drink, and enjoy yourself.'" - CEV
relax, eat, drink, celebrate!'" - NET
Take life easy; eat, drink and be merry.'" - NIV

20 Tonight you will die. Then who will get what you have stored up?" - CEV
This very night your life will be demanded back from you, but who will get what you have prepared for yourself?' - NET
This very night your life will be demanded from you. Then who will get what you have prepared for yourself?' - NIV

21 but are poor in the sight of God. - CEV
but is not rich toward God. - NET and NIV

B. Textual Criticism

(JFC) 13 Several uncials re-order the words evk tou/ o;clou auvtw/, while Papyrus 75 and other reliable witnesses retain the text as received, which is advisable.

14 Several uncials and a majority of other manuscripts change krith.n h' meristh.n, to dikasthn h' meristh.n, while others read merely, krith.n, and still others, dikasthn, while Papyrus 75, a, B, L, and many others retain the text as received, advisably. Metzger (TCGNT) cites Acts 7:27 and 35 referencing Exodus 2:14 and concluding the most nearly original form being that of Papyrus 75, a, B, L, and others.

15 Clement exchanges h` zwh. auvtou/ evstin evk tw/n u`parco,ntwn auvtw/| for ta uparconta h zwh autou. The redaction seems to reverse the lesson Jesus is teaching here, so, it is to be rejected as contrary to the context.

17 The proto-Alexandrian witness B and L* have autw for e`autw/. Surely, here what we have is a rhetorical question of one talking/musing to himself rather than asking a crowd of by-standers for advice. So, no, go with the texts received.

18 D e and (q) have poihsw autaj meizonaj for mei,zonaj oivkodomh,sw. Although the redactors are among the more minor ones, the Textus Receptus is much more clear in what is meant, at least by the author, if not by the fictitious protagonist in the parable. Ergo, we go with the text as received as most likely authentic. Then, a*, D it and (sya.c) read panta ta genhmata mou for pa,nta to.n si/ton kai. ta. avgaqa, mou, while A, Q, W, q, and "Y, and a majority of other manuscripts read panta ta gen. mou kai ta ag. mou, and Papyrus 75 (*), a2, B, L and several others retain the text as received, as is advisable.

19 D and it omit kei,mena eivj e;th polla,\ avnapau,ou( fa,ge( pi,e. Certainly without these words the text would be shorter, which criterion frequently does seem to be more nearly genuine for originality's sake. And, furthermore, these words do seem almost to be an exaggeration, maybe even an idiom that could have more authenticity elsewhere, if this location seemed an overstated embellishment. It might be just that and therefore not part of the original text. However, can we leave it out? I fear maybe not. We'll see.

20 Papyrus 75 and several other key witnesses change avpaitou/sin to aitousin, where, several other reliable editors/redactors, including a, A, W, q, and "Y, retain the text as received. Inasmuch as the two words seem to mean the same thing, and the weight of the witnesses seems to favor retaining the Textus Receptus, I suggest we do so, too.

21 D and it a, b and b omit the entire verse 21, which Metzger says, "must be accidental for the weight of external evidence attesting its inclusion is overwhelming."

C. Rough Translation

(JFC) 13 But said somebody from the crowd to him, "Teacher/Master/Rabbi, tell the brother of mine to divide/share with me the inheritance." 14 But he said to him, "Man, who me made to be judge whether to divide between you (plural)?" 15 But he said to them, "See and keep watch from greatest greed/avarice/covetousness, that not in the abundance of someone (is) the life of him it is from the existing to him."
16 But he said a parable to them saying, "A man somebody (was) wealthy/rich/well to do bore well the land. 17 And it was to be considered carefully (imperative) in himself what to say; 'What must I do (first person aorist active subjunctive), since not do I have any place where I shall store the harvests of mine?' 18 And he said, 'This I shall do, I shall bring down of me the barns and larger/more spacious ones I shall build and there I shall store all the wheat and the goods of mine 19 and I shall say to the self of mine/my self, "Self, you have many goods you might just lie down/recline (present middle or passive participle, dep acc plural) into years many; cause to rest (present middle imperative), eat (aorist active imperative), drink (aorist active imperative), be made glad (present passive imperative)."' 20 But said to him God, "Fool/Senseless/Silly, this the night the life of you they will demand ("figurative of the concept of life as a loan from God") from you; the things which you (have) prepared (aorist active indicative) whose to be? 21 Just so the storing up to himself and not to God is becoming rich."

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