translation_id: net-engnet

book_id: LUK

label: NET translator note

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


text: This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός ). sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.


text: Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”


text: Or “to stumble.” This verb, σκανδαλίσῃ ( skandalish ), has the same root as the noun σκάνδαλον ( skandalon ) in 17:1 , translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.


text: It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34 . The present imperative reflects an ongoing spirit of watchfulness.


text: Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.


text: Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2 .c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).


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


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


text: Here δέ ( de ) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.


text: Grk “said.”


text: This is a mixed condition, with ἄν ( an ) in the apodosis.


text: Grk “faith as,” “faith like.”


text: The passives here ( ἐκριζώθητι and φυτεύθητι , ekrizwqhti and futeuqhti ) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle ( Luke 18:25 ).


text: The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.


text: Grk “Who among you, having a slave… would say to him.”


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


text: Grk “and 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. See BDAG 70 s.v. ἀναπίπτω 1.


text: The question includes a Greek particle, οὐχί ( ouci ), that expects a positive reply. The slave is expected to prepare a meal before eating himself.


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


text: Grk “and gird yourself” (with an apron or towel, in preparation for service).


text: BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while … w. subjunctive… Lk 17:8 .”


text: Grk “after these things.”


text: Grk “did what was commanded.”


text: The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “will he?” Thanks are not required.


text: Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).


text: Or “we have only done what we were supposed to do.”


text: Grk “Now it happened that on.” 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.


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


text: Or “was traveling about.”


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


text: The participle εἰσερχομένου ( eisercomenou ) is taken temporally.


text: Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.


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


text: The participle πορευθέντες ( poreuqente" ) is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related ( ExSyn 640-45).


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.


text: Grk “glorifying God.”


text: Grk “he fell on his face” (an idiom for complete prostration).


text: Here καί ( kai ) has been translated as “now” to indicate the introduction of a parenthetical comment.


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


text: Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.


text: The Greek construction used here ( οὐχί , ouci ) expects a positive reply.


text: The word “other” is implied in the context.


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


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


text: Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.


text: The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.


text: Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.


text: Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view ( 1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.


text: This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.


text: This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.


text: Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


text: The words “he is” here and in the following clause are understood and have been supplied from the context.


text: rightly has the words in brackets, expressing doubt as to their authenticity.


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


text: Or “as it happened.”


text: Grk “They.” The plural in Greek is indefinite, referring to people in general.


text: These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.


text: Grk “they.” The plural in Greek is indefinite, referring to people in general.


text: Or “tries to preserve”; Grk “seeks to gain.” sn If there is no willingness to suffer the world’s rejection at this point, then one will not respond to Jesus (which is trying to keep his life ) and then will be subject to this judgment (which is losing it).


text: Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.


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


text: Grk “they”; the referent (the disciples, v. 22 ) has been specified in the translation for clarity.


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


text: Or “corpse.”


text: The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός ), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers. sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.


text: Grk “will be gathered.” The passive construction has been translated as an active one in English.