translation_id: net-engnet

book_id: LUK

label: NET translator note

text: Grk “And after these things.” Here δέ ( de ) has not been translated.


text: B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people ( Num 11:13-17 ; Deut 10:22 ; Judg 8:30 ; 2 Kgs 10:1 et al. ); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two ( TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6 .


text: Or “city.”


text: Here δέ ( de ) has not been translated.


text: Grk “to thrust out.”


text: Grk “Behold I.” The Greek word ἰδού ( idou ) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ).


text: Traditionally, “a purse.”


text: Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα ).


text: Or “no one along the way.”


text: Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”


text: Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30 .


text: Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).


text: Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


text: Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12 .


text: Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.


text: Here καί ( kai ) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. sn Ministry ( heal the sick ) is to take place where it is well received (note welcome in the preceding verse).


text: Grk “in it”; the referent (that town) has been specified in the translation for clarity.


text: Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω ( engizw ) with the preposition ἐπί ( epi ) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23 , especially the parable of vv. 21-23 .


text: Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”


text: Or “city.”


text: The term πλατεῖα ( plateia ) refers to the “broad street,” so this refers to the main roads of the town.


text: Here ὑμῖν ( Jumin ) has been translated as a dative of disadvantage.


text: Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω ( engizw ) with the preposition ἐπί ( epi ) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).


text: This introduces a second class (contrary to fact) condition in the Greek text.


text: Or “powerful deeds.”


text: For location see Map1-A2 ; Map2-G2 ; Map4-A1 ; JP3-F3 ; JP4-F3 .


text: The interrogative particle introducing this question expects a negative reply.


text: Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).


text: The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ ( aqetwn aqetei ) in the Greek text – keeps up the emphasis of the section.


text: Here δέ ( de ) has been translated as “then” to indicate the implied sequence of events within the narrative.


label: NET textual note

text: See the tc note on the number “seventy-two” in Luke 10:1 .


text: Or “the demons obey”; see L&N 36.18.


text: The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.


text: Here δέ ( de ) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17 .


text: This is an imperfect tense verb.


text: In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.


text: This is probably best taken as allusion to Isa 14:12 ; the phrase in common is ἐκ τοῦ οὐρανοῦ ( ek tou ouranou ). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).


text: Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.


text: Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν ( patein , “to tread”) or the noun ἐξουσίαν ( exousian , “power”). The former is to be preferred and has been represented in the translation. sn The enemy is a reference to Satan (mentioned in v. 18 ).


text: This is an emphatic double negative in the Greek text.


text: Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”


text: The verb here is a present imperative, so the call is to an attitude of rejoicing.


text: The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.


text: Grk “In that same hour” (L&N 67.1).


text: Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


text: Or “thank.”


text: Or “that.”


text: Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1. δ ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.


text: Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.


text: Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


text: Grk “turning to the disciples, he said.” The participle στραφείς ( strafei" ) has been translated as a finite verb due to requirements of contemporary English style.


text: Grk “the”; in context the article is used as a possessive pronoun ( ExSyn 215).


text: Grk “And behold.” Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού ( idou ) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ).


text: Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30 , where the same term occurs).


text: Grk “him”; the referent (Jesus) has been specified in the translation for clarity.


text: Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.


text: Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ ( de ) has not been translated.


text: Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).


text: This portion of the reply is a quotation from Lev 19:18 . The verb is repeated in the translation for stylistic reasons.


text: Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ ( de ) has not been translated.


text: Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.


text: Or “vindicate.” sn The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness ( wanting to justify himself ).


text: Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”


text: For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


text: For location see Map5-B2 ; Map6-E1 ; Map7-E1 ; Map8-E3 ; Map10-A2 ; Map11-A1 .


text: Grk “and beat,” but καί ( kai ) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.


text: Here καί ( kai ) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.


text: Grk “him”; the referent (the injured man) has been specified in the translation for clarity.


text: Here κατά ( kata ) has been translated “up to”; it could also be translated “upon.”


text: The clause containing the aorist active participle ἐλθών ( elqwn ) suggests that the Levite came up to the place, took a look, and then moved on.


text: Here καί ( kai ) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.


text: This is at the beginning of the clause, in emphatic position in the Greek text.


text: The participle ὁδεύων ( Jodeuwn ) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).


text: Grk “he”; the referent (the injured man) has been specified in the translation for clarity.


text: “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood. sn Here is what made the Samaritan different: He felt compassion for him . In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.


text: Here καί ( kai ) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


text: The words “to him” are not in the Greek text but are implied. The participle προσελθών ( proselqwn ) has been translated as a finite verb due to requirements of contemporary English style.


text: Here δέ ( de ) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.


text: It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.


text: Grk “And the.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


text: Grk “two denarii.” sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.


text: Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.


text: Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ ( de ) has not been translated.


text: Here δέ ( de ) has been translated as “so” to indicate the concluding summary.


text: This recalls the verb of the earlier reply in v. 28 .


text: Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


text: B sa. For the meaning “to welcome, to have as a guest” see L&N 34.53.


text: Here καί ( kai ) has not been translated because of differences between Greek and English style.


text: This reflexive makes it clear that Mary took the initiative in sitting by Jesus.


text: Grk “with much serving.”


text: Here δέ ( de ) has been translated as “so” to indicate that the following was a result of Martha’s distraction.


text: The negative οὐ ( ou ) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.


text: Grk “has left me to serve alone.”


text: The conjunction οὖν ( oun , “then, therefore”) has not been translated here.


text: L 579 892 pc lat sa).


text: Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”


text: Or “upset.” Here the meanings of μεριμνάω ( merimnaw ) and θορυβάζομαι ( qorubazomai ) reinforce each other (L&N 25.234).


text: Ï lat sa).


text: Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).