translation_id: net-engnet

book_id: LUK

label: NET translator note

text: Grk “Now it happened that one.” 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 “to eat bread,” an idiom for participating in a meal.


text: Grk “a ruler of the Pharisees.” He was probably a synagogue official.


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


text: Grk “behold.” The Greek word ἰδού ( idou ) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1 ). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.


text: Here καί ( kai ) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).


text: Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”


text: That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).


text: Here καί ( kai ) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).


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


text: Grk “taking hold [of the man].” The participle ἐπιλαβόμενος ( epilabomeno" ) has been taken as indicating attendant circumstance.


text: Or “and let him go.”


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


text: 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4 ; Isa 32:20 , and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”


text: καί ( kai ) has been translated here as “but” to indicate the contrast present in this context. The experts, who should be expected to know the law, are unable to respond to Jesus’ question.


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


text: Grk “those who were invited.”


text: Or “the best places.” The “places of honor” at the meal would be those closest to the host.


text: Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.


text: Grk “do not recline in the place of honor.” 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: Grk “by him”; the referent (the host) has been specified in the translation for clarity.


text: Grk “host, and.” Here καί ( kai ) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


text: Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.


text: Grk “lowest place” (also in the repetition of the phrase in the next verse).


text: Grk “the one who invited you.”


text: Grk “Go up higher.” This means to move to a more important place.


text: Here καί ( kai ) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.


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


text: The meaning of the two terms for meals here, ἄριστον ( ariston ) and δεῖπνον ( deipnon ), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.


text: This term, δοχή ( doch ), is a third term for a meal (see v. 12 ) that could also be translated “banquet, feast.”


text: Here “and” has been supplied between the last two elements in the series in keeping with English style.


text: Here καί ( kai ) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


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


text: Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.


text: Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.


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


text: Or “dinner.”


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


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


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


text: Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.


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


text: The translation “going out” for πορεύομαι ( poreuomai ) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”


text: Here καί ( kai ) has been translated as “so” to indicate the result of the preceding responses.


text: Grk “being furious, said.” The participle ὀργισθείς ( orgisqei" ) has been translated as a finite verb due to requirements of contemporary English style.


text: Or “town.”


text: Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί ( kai ) has not been translated here and before the following category ( Grk “and the blind and the lame”) 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 “then” to indicate the order of events within the parable.


text: Here καί ( kai ) has been translated as “so” to indicate the master’s response to the slave’s report.


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


text: The Greek word φραγμός ( fragmo" ) refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1 ). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).


text: Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”


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


text: The Greek word here is ἀνήρ ( anhr ), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20 . Cf. also BDAG 79 s.v. ἀνήρ 2.


text: Or “dinner.”


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


text: This figurative use operates on a relative scale. God is to be loved more than family or self.


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


text: Grk “and come after.” In combination with the verb ἔρχομαι ( ercomai ) the improper preposition ὀπίσω ( opisw ) means “follow.”


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


text: The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω ( yhfizw , “compute”) and δαπάνη ( dapanh , “cost”) are economic terms.


text: Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ( {ina mhpote , “lest”) has been translated as “Otherwise.”


text: The participle θέντος ( qentos ) has been taken temporally.


text: The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.


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


text: Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.


text: Grk “make fun of him, saying.”


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


text: On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”


text: Grk “And if not.” Here δέ ( de ) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.


text: Grk “a messenger.”


text: Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70. sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.


text: Grk “Now salt…”; here οὖν has not been translated. sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.


text: Or “It is not useful” (L&N 65.32).


text: Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.


text: The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43 ; Mark 4:9, 23 ; Luke 8:8 ).