translation_id: net-engnet

book_id: LUK

label: NET translator note

text: Here δέ ( de ) has been translated as “then” to indicate continuity with the previous topic.


text: “River” is not in the Greek text but is supplied for clarity.


text: א B D L W 579 892 1241 pc it).


text: Or “desert.”


text: Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος ( peirazomeno" ) has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.


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


text: The Greek word here is συντελεσθείσων ( suntelesqeiswn ) from the verb συντελέω ( suntelew ). sn This verb and its cognate noun, sunteleia , usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20 ; Mark 13:4 ; Rom 9:28 ; Heb 8:8; 9:26 ). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13 ). The cognate verb teleiow is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37 ; John 19:30 ; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28 .


text: This is a first class condition: “If (and let’s assume that you are) the Son of God…”


text: Grk “say to this stone that it should become bread.”


text: Or “a person.” The Greek word ὁ ἄνθρωπος ( Jo anqrwpo" ) is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man .


text: Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative. sn The order of Luke’s temptations differs from Matthew’s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke’s later account. The temporal markers in Matthew’s account are also slightly more specific.


text: Grk “he.”


text: 33 700 2542 Ï it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8 , but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading ( א * B L 1241 pc ) is the reason it should be omitted from Luke.


text: “A high place” is not in the Greek text but has been supplied for clarity.


text: Grk “And the devil.”


text: Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain .” Cf. also Luke 22:53; 23:7 ; Acts 26:18 ; Eph 2:2 .


text: The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.


text: For the translation of παραδέδοται ( paradedotai ) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.


text: This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”


text: Or “will prostrate yourself in worship before…” The verb προσκυνέω ( proskunew ) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.


text: One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.


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


text: Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου , σατανᾶ [ {upage opisw mou, satana ]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5 .


text: Or “You will prostrate yourself in worship before…” The verb προσκυνέω ( proskunew ) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.


label: NET textual note

text: Most later mss (A Θ 0102 Ï ) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation. sn In the form of the quotation in the Greek text found in the best mss , it is the unique sovereignty of the Lord that has the emphatic position.


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


text: Grk “he”; the referent (the devil) 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: Grk “and stood him.”


text: This is another first class condition, as in v. 3 .


text: Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”


text: Here καί ( kai ) has been translated as “so” to indicate a summary.


text: Grk “until a favorable time.” sn Until a more opportune time. Though some have argued that the devil disappears until Luke 22:3 , this is unlikely since the cosmic battle with Satan and all the evil angels is consistently mentioned throughout Luke ( 8:26-39; 11:14-23 ).


text: Grk “went out.”


text: Grk “all the surrounding region.”


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


text: The imperfect verb has been translated ingressively.


text: Grk “being glorified.” The participle δοξαζόμενος ( doxazomeno" ) has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω ( doxazw ) of Jesus.


text: 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: Grk “according to his custom.”


text: Grk “And unrolling the scroll he found.” Here καί ( kai ) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.


text: Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας ( anaptuxa" ) has been translated as a finite verb due to the requirements of contemporary English style.


text: Grk “to evangelize,” “to preach the gospel.”


text: co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1 , the source of the quotation, than to remove it from the original.


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


text: Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας ( ptuxas ) has been translated as a finite verb due to the requirements of contemporary English style.


text: Or “gazing at,” “staring at.”


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


text: Grk “in your hearing.”


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


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


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 “said,” but since this is a continuation of previous remarks, “added” is used here.


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


text: Or “the heaven”; the Greek word οὐρανός ( ouranos ) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.


text: Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8 ).


text: Here καί ( kai ) has been translated as “yet” to indicate the contrast.


text: The words “the people” are not in the Greek text but have been supplied.


text: Grk “cast.”


text: Or “city.”


text: The Greek conjunction ὥστε ( Jwste ) here indicates their purpose.


text: Grk “their midst.”


text: The verb πορεύομαι ( poreuomai ) in Luke often suggests divine direction, “to go in a led direction” ( 4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28 ). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9-19 .


text: Here καί ( kai ) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.


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


text: Grk “because his word was.”


text: Here καί ( kai ) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32 ).


text: Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”


text: Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί ( ti Jhmin kai soi ) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” ( Judg 11:12 ; 2 Chr 35:21 ; 1 Kgs 17:18 ). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” ( 2 Kgs 3:13 ; Hos 14:8 ). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4 .


text: Here καί ( kai ) has been translated as “but” to indicate the contrast involved in Jesus’ reply.


text: Grk “rebuked him, saying.” The participle λέγων ( legwn ) is redundant in English and has not been translated.


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


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


text: This imperfect verb has been translated as an ingressive imperfect.


text: Grk “What is this word?” The Greek term λόγος ( logos ) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”


text: Here καί ( kai ) has been translated as “so” to indicate resultative nature of the action.


text: That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).


text: Grk “Arising from the synagogue, he entered.” The participle ἀναστάς ( anastas ) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.


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


text: Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.


text: Here καί ( kai ) has been translated as “so” to indicate the resultative nature of Jesus’ actions.


text: Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331). sn The language here ( commanded ) almost treats the illness as a personal force (see vv. 35, 41 ), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.


text: Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ ( de ) has not been translated here. Instead a new sentence is started in the translation. sn The note that this happened immediately shows the speed and totality of the recovery.


text: The imperfect verb has been translated ingressively.


text: Grk “everyone, as many as had those being sick.” The use of εἶχον ( eicon , “had”) suggests that the subject of the accusative participle ἀσθενοῦντας ( asqenountas , “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.


text: Or “laid.” The participle ἐπιτεθείς ( epiteqei" ) has been translated as a finite verb due to requirements of contemporary English style.


text: Grk “crying out and saying.” The participle λέγοντα ( legonta ) is redundant in English and has not been translated here.


text: Ï ) read “the Christ, the Son of God.” But the earliest and best mss , along with several other witnesses ( א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.


text: Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).


text: Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn Note how Luke associates Son of God with Messiah ( Christ ) in this context, a regal connection with OT roots ( Ps 2:7 ). Also, see the note on Christ in 2:11 .


text: Grk “When it became day.”


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


text: Here καί ( kai ) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.


text: Here δεῖ ( dei , “it is necessary”) indicates divine commission (cf. Luke 2:49 ).


text: Or “cities.”


text: Grk “because for this purpose I was sent.”


text: Here καί ( kai ) has been translated as “so” to indicate the summarization.


text: 1241) is probably the original reading since it is both the harder reading and supported by the best witnesses. “Galilee” is an assimilation to Mark 1:39 and Matt 4:23 .