translation_id: net-engnet

book_id: LUK

label: NET translator note

text: Grk “And it happened that while.” The introductory phrase ἐγένετο ( egeneto , “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic.


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


text: Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


text: Grk “hallowed be your name.”


text: Or “Give us bread each day for the coming day,” or “Give us each day the bread we need for today.” The term ἐπιούσιος ( epiousio" ) does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2 ), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376 s.v.; L&N 67:183, 206.


text: Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7 .


text: B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke. Or “into a time of testing.” sn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.


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


text: Grk “Who among you will have a friend and go to him.”


text: Grk “he will go to him.”


text: The words “of bread” are not in the Greek text, but are implied by ἄρτους ( artou" , “loaves”).


text: Grk “has come to me from the road.”


text: Κἀκεῖνος ( kakeino" ) has been translated “Then he.”


text: Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”


text: Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.


text: The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6 , but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.


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


text: Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.


text: The term ἀναίδεια ( anaideia ) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.


text: Here καί ( kai , from καγώ [ kagw ]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.


text: Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.


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


text: sa.


text: The participle ὑπάρχοντες ( Juparconte" ) has been translated as a concessive participle.


text: Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic.


text: The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).


text: Grk “And it happened that when.” The introductory phrase ἐγένετο ( egeneto , “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ ( de ) has not been translated either.


text: Grk “By Beelzebul.” sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.


text: Or “prince.”


text: Grk “testing”; the participle is taken as indicating the purpose of the demand.


text: The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.


text: Grk “seeking from him.” The imperfect ἐζήτουν ( ezhtoun ) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).


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


text: Or “is left in ruins.”


text: Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”


text: Here δέ ( de ) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.


text: This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.


text: Grk “because.” “I ask you this” is supplied for the sake of English.


text: The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.


text: The phrase ἔφθασεν ἐφ᾿ ὑμᾶς ( efqasen ef ’ Juma" ) is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival ( Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω ( fqanw ) as “to happen to already, to come upon, to come upon already.”


text: The referent of the expression “a strong man” is Satan.


text: The word αὐλή ( aulh ) describes any building large and elaborate enough to have an interior courtyard, thus “dwelling, palace, mansion” (L&N 7.6).


text: Grk “his goods are in peace.”


text: Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


text: The referent of the expression “a stronger man” is Jesus.


text: Grk “stronger man than he attacks.”


text: Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.


text: Grk “on which he relied.”


text: Or “and distributes.”


text: Grk “man.” This is a generic use of ἄνθρωπος ( anqrwpo" ), referring to both males and females.


text: Here καί ( kai ) has been translated as “but” to indicate the contrast present in this context.


text: has τότε in brackets indicating doubts as to its authenticity.


text: Grk “I will return to my house from which I came.”


text: Grk “comes.”


text: The words “the house” are not in Greek but are implied.


text: Here καί ( kai ) has been translated as “so” to indicate the concluding point of the story.


text: Grk “And it happened that as.” The introductory phrase ἐγένετο ( egeneto , “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ ( de ) has not been translated.


text: Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”


text: For this term see L&N 8.69.


text: Grk “said.”


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


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


text: Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message ( Jonah 3:4, 10; 4:1 ).


text: The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.


label: NET textual note

text: Only the Western ms D and a few Itala mss add here a long reference to Jonah being in the belly of the fish for three days and nights and the Son of Man being three days in the earth, apparently harmonizing the text to the parallel in Matt 12:40 .


text: Grk “men”; the word here ( ἀνήρ , anhr ) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2 ). The same term, translated the same way, occurs in v. 32 .


text: Grk “behold.”


text: See the note on the word “people” in v. 31 .


text: Grk “at the preaching of Jonah.” sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30 ) is his message.


text: Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.


text: Ï latt). The parallel passage in Luke 8:16 does not include “under a basket.” If the phrase “under a basket” were added as a harmonization with Mark 4:21 and Matt 5:15 , it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words “or under a basket” seem to have the marks of authenticity. Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).


text: Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).


text: Or “when it is sick” (L&N 23.149). sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.


text: This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).


text: This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.


text: Grk “Therefore”; the same conjunction as at the beginning of v. 35 , but since it indicates a further inference or conclusion, it has been translated “then” here.


text: Grk “not having any part dark.”


text: Grk “it will be completely illumined as when a lamp illumines you with its rays.”


text: The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.


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


text: Grk “and reclined 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.


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


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


text: The words “his hands” are not in the Greek text, but have been supplied for clarity. sn Washing before meals was a cultural practice that was described in the OT, but not prescribed there ( Gen 18:4 ; Judg 19:21 ). It was apparently related to concern about contracting ceremonial uncleanness ( Lev 11:31-38 ; t. Demai 2.11-12).


text: Or “and evil.”


text: The question includes a Greek particle, οὐ ( ou ), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.


text: Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα ( ta enonta , “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock ( Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26 , not parallel to it, and makes good sense as it stands. sn In Jewish culture giving alms to the poor was a very important religious observance; it was meant to be an act of mercy, kindness, and love (D. L. Bock, Luke [BECNT], 2:1114). The implication from the text is that the Pharisees gave alms, but without any of the spiritual concern which should have motivated those generous actions. Here Jesus commands the Pharisees to give from within themselves to those in need instead of just giving of their possessions. In so doing they would show true inner purity acceptable to God. This is in keeping with the author’s social concerns elsewhere in the Gospel (cf., e.g., 1:52-53, 4:18-19, 6:20-21, 14:13 ).


text: Grk “and behold.” The Greek word ἰδού ( idou ) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ).


text: Grk “Woe to you…because you…” The causal particle ὅτι ( Joti ) has not been translated here for rhetorical effect (and so to the end of this chapter).


text: Or “you tithe mint.”


text: Grk “and rue.” 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. sn Rue was an evergreen herb used for seasoning.


text: Grk “those”; but this has been translated as “the others” to clarify which are meant.


text: Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.


text: Grk “and the greetings.” sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.


text: 33 1241 2542 lat sa).


text: Grk “men.” This is a generic use of ἄνθρωπος ( anqrwpo" ), referring to both males and females.


text: For this term, see Matt 22;6 ; Luke 18:32 ; Acts 14:5 ; 1 Thess 2:2 .


text: Grk “said.”


text: Here “as well” is used to translate καί ( kai ) at the beginning of the statement.


text: Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).


text: Or “forefathers”; Grk “fathers.”


text: Grk “you are witnesses and approve of.”


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


text: “Their,” i.e., the prophets.


text: א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.


text: Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.


text: Or “foundation.” However, this does not suggest a time to the modern reader.


text: The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.


text: Or “who perished.”


text: Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.


text: Or “required from.”


text: Or “you tried to prevent.”


text: Or “the scribes.” See the note on the phrase “experts in the law” in 5:21 .


text: Or “terribly.”


text: For this term see L&N 33.183.


text: Grk “lying in ambush against,” but this is a figurative extension of that meaning.


text: This term was often used in a hunting context (BDAG 455 s.v. θηρεύω ; L&N 27.30). Later examples of this appear in .