translation_id: net-engnet

book_id: LUK

label: NET translator note

text: Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί ( kai ) has not been translated because of differences between Greek and English style.


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


text: Grk “And behold.” Here καί ( kai ) has been translated as “now” to indicate the introduction of a new character. 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: Here καί ( kai ) has not been translated because of differences between Greek and English style.


text: Grk “He was trying to see who Jesus was.”


text: Grk “and he was not able to because of the crowd, for he was short in stature.”


text: Here καί ( kai ) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.


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


text: 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.


text: Grk “hastening, come down.” σπεύσας ( speusa" ) has been translated as a participle of manner.


text: Grk “hastening, he came down.” σπεύσας ( speusas ) has been translated as a participle of manner.


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


text: The participle χαίρων ( cairwn ) has been taken as indicating manner. sn Zacchaeus responded joyfully. Luke likes to mention joy as a response to what God was doing ( 1:14; 2:10; 10:20; 13:17; 15:5, 32; 19:37; 24:41, 52 ).


text: Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.


text: This term is used only twice in the NT, both times in Luke (here and 15:2 ) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω ). The participle λέγοντες ( legonte" ) is redundant in contemporary English and has not been translated.


text: This is a first class condition in the Greek text. It virtually confesses fraud.


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


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


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


text: The present active infinitive δοκεῖν ( dokein ) has been translated as causal.


text: Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).


text: Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).


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


text: Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27 ).


text: The imperfect is intense in this context, suggesting an ongoing attitude.


text: Grk “this one” (somewhat derogatory in this context).


text: Or “to rule.”


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.


text: Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”


text: Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.


text: Here δέ ( de ) has been translated as “so” to indicate the implied result of the royal summons.


text: Or “Lord”; or “Master.” (and so throughout this paragraph).


text: See the note on the word “minas” in v. 13 .


text: Grk “he”; the referent (the nobleman of v. 12 , now a king) has been specified in the translation for clarity.


text: See Luke 16:10 .


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


text: Here δέ ( de ) has been translated as “so” to indicate the implied result of the second slave’s report.


text: The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.


text: Grk “behold.”


text: Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι ( apokeimai ) here as “to put something away for safekeeping – ‘to store, to put away in a safe place.’”


text: The piece of cloth, called a σουδάριον ( soudarion ), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).


text: Or “exacting,” “harsh,” “hard.”


text: Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις ( airei" ) as a finite verb.


text: The Greek verb τίθημι ( tiqhmi ) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.


text: Grk “He”; the referent (the nobleman of v. 12 , now a king) has been specified in the translation for clarity.


text: Grk “out of your own mouth” (an idiom).


text: Note the contrast between this slave, described as “wicked,” and the slave in v. 17 , described as “good.”


text: That is, “If you really feared me why did you not do a minimum to get what I asked for?”


text: Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).


text: Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.


text: Grk “the ten minas.”


text: Here καί ( kai ) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.


label: NET textual note

text: A few mss (D W 69 pc and a few versional witnesses) omit this verse either to harmonize it with Matt 25:28-29 or to keep the king’s speech seamless.


text: Grk “to everyone who has, he will be given more.” sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18 ; also Matt 13:12 ; Mark 4:25 ).


text: Grk “to rule over them.”


text: This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).


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


text: This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.


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


text: Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation. sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.


text: Grk “saying.”


text: Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).


text: Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.


text: Grk “a colt tied there on which no one of men has ever sat.”


text: Grk “sent ahead and went and found.”


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


text: Grk “said to them.”


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


text: Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13 .


text: Although ἐπεβίβασαν ( epebibasan ) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.


text: The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”


text: Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).


text: Grk “the”; the Greek article has been translated here as a possessive pronoun ( ExSyn 215).


text: Here the participle χαίροντες ( caironte" ) has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”


text: Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22 .


text: Grk “they had seen, saying.” The participle λέγοντες ( legontes ) is redundant in contemporary English and has not been translated.


text: Here καί ( kai ) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.


text: Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


text: Grk “these.”


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


text: Grk “he.”


text: Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”


text: Grk “They will raze you to the ground.” sn The singular pronoun you refers to the city of Jerusalem personified.


text: Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.


text: Grk “leave stone on stone.”


text: Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text. sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79 .


text: Grk “the temple” (also in v. 47 ). sn The merchants ( those who were selling things there ) would have been located in the Court of the Gentiles.


text: Or “a hideout” (see L&N 1.57).


text: Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί ( kai ) has not been translated because of differences between Greek and English style.


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


text: Grk “to destroy.” sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him .


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


text: Grk “they did not find the thing that they might do.”