translation_id: net-engnet

book_id: LUK

label: NET translator note

text: The phrase ἐν οἷς ( en Jois ) can be translated “meanwhile.”


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


text: According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.


text: Or “concealed.”


text: Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.


text: Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”


text: The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.


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


text: Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.


text: The direct object (“you”) is understood.


text: Or “confesses.”


text: Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9 .


text: Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”


text: Grk “and the,” 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: Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”


text: Grk “in that very hour” (an idiom).


text: Grk “what it is necessary to say.”


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


text: This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.


text: The pronoun ὑμᾶς ( Jumas ) is plural, referring to both the man and his brother; thus the translation “you two.”


text: See L&N 13.154 for this use of the middle voice of φυλάσσω ( fulassw ) in this verse.


text: Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.


text: Grk “And he.” Here δέ ( de ) has been translated as “then” to indicate the connection to the preceding statement.


text: Grk “a parable, saying.” The participle λέγων ( legwn ) is redundant in contemporary English and has not been translated here.


text: Or “yielded a plentiful harvest.”


text: Here καί ( kai ) has been translated as “so” to indicate that this is a result of the preceding statement.


text: Grk “to himself, saying.” The participle λέγων ( legwn ) is redundant in contemporary English and has not been translated here.


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


text: Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.


text: Grk “your soul,” but ψυχή ( yuch ) is frequently used of one’s physical life. It clearly has that meaning in this context.


text: Or “required back.” This term, ἀπαιτέω ( apaitew ), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1 ).


text: Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.


text: 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.


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


text: 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.


text: Or “do not be anxious.”


text: 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway ( ExSyn 215), as it has been done for this translation.


text: Ï lat). See previous tc note for more discussion.


text: 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.


text: 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.”


text: Or “by being anxious.”


text: 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.


text: This is a first class condition in the Greek text.


text: Or “why are you anxious for.”


text: 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.


text: 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.


text: Grk “grass in the field.”


text: Grk “which is in the field today.”


text: 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. sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.


text: Here καί ( kai ) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.


text: 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.


text: 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.


text: Grk “seek.”


text: Grk “seek,” but in the sense of the previous verses.


text: includes neither and as such would support the translation above since the article alone can often be translated as a possessive pronoun.


text: Or perhaps, “your Father chooses.”


text: Grk “give alms,” but this term is not in common use today.


text: Grk “in the heavens.”


text: Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”


text: 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.


text: 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.


text: 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.


text: See the note on the word “slave” in 7:2 .


text: Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.


text: Grk “Truly ( ἀμήν , amhn ), I say to you.”


text: See v. 35 (same verb).


text: 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.


text: The participle παρελθών ( parelqwn ) has been translated as a finite verb due to requirements of contemporary English style.


text: Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37 .


text: Grk “blessed are they”; the referent (the watchful slaves, v. 37 ) has been specified in the translation for clarity.


text: ), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.


text: Grk “And Peter.” Here δέ ( de ) has been translated as “then” to indicate the connection to the preceding statement.


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


text: Or “administrator,” “steward” (L&N 37.39).


text: This term, θεραπεία ( qerapeia ), describes the group of servants working in a particular household (L&N 46.6).


text: That is, doing his job, doing what he is supposed to be doing.


text: Grk “Truly ( ἀληθῶς , alhqw" ), I say to you.”


text: Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27 .


text: In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).


text: The term “that” ( ἐκεῖνος , ekeino" ) is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44 ) or totally unfaithful (vv. 45-46 ). He does not complete his master’s will with knowledge (v. 47 ) or from ignorance (v 48 ). These differences are indicated by the different levels of punishment in vv. 46-48 .


text: Grk “should say in his heart.”


text: Or “is taking a long time.”


text: The word “other” is not in the Greek text, but is implied.


text: Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς ( pais ), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).


text: The verb διχοτομέω ( dicotomew ) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).


text: Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48 , also suggests ultimate exclusion. This is the hypocrite of Matt 24:51 .


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


text: Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.


text: Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.


text: Grk “blows.”


text: Grk “will receive few (blows).”


text: Grk “required from him”; but the words “from him” are redundant in English and have not been translated.


text: Grk “they will ask even more.”


text: Grk “cast.” For βάλλω ( ballw ) in the sense of causing a state or condition, see L&N 13.14.


text: Grk “to be baptized with.”


text: Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός ).


text: There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53 . Given the shift of object, a connection to v. 53 is slightly preferred.


text: Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί ( kai ) has been translated as “also” and δέ ( de ) has not been translated.


text: The term ὄμβρος ( ombro" ) refers to heavy rain, such as in a thunderstorm (L&N 14.12).


text: א B L Θ 33 892 1241 pc .


text: Jesus calls for some personal reflection. However, this unit probably does connect to the previous one – thus the translation of δέ ( de ) here as “And” – to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm.


text: Here the English word “cent” is used as opposed to the parallel in Matt 5:26 where “penny” appears, since the Greek word there is different and refers to a different but similar coin. sn This cent was a lepton, the smallest coin available. It was copper or bronze, worth one-half of a quadrans or 1/128 of a denarius. The parallel in Matt 5:26 mentions the quadrans instead of the lepton. The illustration refers to the debt one owes God and being sure to settle with him in the right time, before it is too late. Some interpreters, however, consider it to be like Matt 5:26 , which has similar imagery but a completely different context.