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.


text: Grk “After he had completed all his sayings in the hearing of the people.”


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


text: Though δοῦλος ( doulos ) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1 ). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος ) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς ( pais ), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.


text: The term ἔντιμος ( entimos ) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.


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


text: The participle ἀκούσας ( akousas ) has been taken temporally.


text: The participle ἐλθών ( elqwn ) has been translated as an infinitive in parallel with διασώσῃ ( diaswsh ) due to requirements of contemporary English style.


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


text: Although the participle παραγενόμενοι ( paragenomenoi ) is preceded by the Greek article ( οἱ , Joi ) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).


text: Or “implored.”


text: Grk “urged him earnestly, saying”; the participle λέγοντες ( legontes ) is pleonastic (redundant) and has not been translated.


text: Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.


text: Or “people.” The use of ἔθνος ( eqnos , “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).


text: In the Greek text, the pronoun αὐτός ( autos ) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.


text: Here δέ ( de ) has been translated as “so” to indicate the resultative action.


text: The participle ἀπέχοντος ( apeconto" ) has been taken temporally.


text: Or “do not be bothered.”


text: Or “roof; therefore.”


text: Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.


text: 33 Ï latt bo) have instead a future indicative, ἰαθήσεται ( iaqhsetai , “will be healed”). This is most likely an assimilation to Matt 8:8 , and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same. The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.


text: Grk “having soldiers under me.”


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 “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.


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


text: 579 700 892* 1241 2542 it co).


text: Grk “And it happened that soon.” 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.


label: NET textual note

text: Several variants to ἐγένετο ἐν τῷ ( egeneto en tw ) are found before the adverb ἑξῆς ( Jexh" ), all of them clarifying by the use of the feminine article that the next day is meant ( τῇ [ th ] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א * C K 565 892 1424 pm ). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [ Jhmera ] + ἑξῆς ; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37 ; Acts 21:1; 25:17; 27:18 )]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ ( cronw ), with the general sense of “soon afterward.”


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


text: The term πόλις ( polis ) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.


text: Grk “behold.” The Greek word ἰδού ( idou ) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ).


text: That is, carried out for burial. This was a funeral procession.


text: Grk “and she.” The clause introduced by καί ( kai ) has been translated as a relative clause for the sake of English style.


text: Or “city.”


text: Grk “And seeing her, the Lord.” Here καί ( kai ) has not been translated because of differences between Greek and English style. The participle ἰδών ( idwn ) has been taken temporally.


text: The verb κλαίω ( klaiw ) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.


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


text: Grk “coming up, he touched.” The participle προσελθών ( proselqwn ) has been translated as a finite verb due to requirements of contemporary English style.


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


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


text: Or “the deceased.”


text: In the context, the verb δίδωμι ( didwmi ) has been translated “gave back” rather than simply “gave.”


text: Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9 .


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


text: Grk “arisen.”


text: Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16 .” The language recalls Luke 1:68, 78 .


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


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


text: Grk “went out.”


text: Grk “through the whole of.”


text: Grk “And John’s.” Here καί ( kai ) has not been translated because of differences between Greek and English style. This is a reference to John the Baptist as the following context makes clear.


text: Here καί ( kai ) has been translated as “so” to indicate that John’s action was a result of the report he had heard.


text: Grk “And calling two of his disciples, John sent.” The participle προσκαλεσάμενος ( proskalesameno" ) has been translated as a finite verb due to requirements of contemporary English style.


text: 33 pc sa) read πρὸς τὸν κύριον ( pro" ton kurion , “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.


text: Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.


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


text: Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.


text: This question is repeated word for word from v. 19 .


text: Grk “In that hour.”


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


text: Grk “and sicknesses,” 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: Or “and bestowed (sight) on.”


text: Here καί ( kai ) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.


text: Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”


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 “whoever.”


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


text: Or “desert.”


text: There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally ( Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.


text: Grk “But what.” Here ἀλλά ( alla , a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26 .


text: Or “soft”; see L&N 79.100.


text: See L&N 88.253, “to revel, to carouse, to live a life of luxury.”


text: John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).


text: Grk “before your face” (an idiom).


text: Ï lat), or “the prophet John” ( Ψ 700 [892 1241] pc ). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ , assimilating the text to Mt 11.11 ” ( TCGNT 119).


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


text: Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30 .


text: The participle βαπτισθέντες ( baptisqente" ) has been translated as a causal adverbial participle.


text: That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17 , although the Greek term is not identical there, and Luke 10:25 , where it is the same).


text: Or “plan.”


text: The participle βαπτισθέντες ( baptisqente" ) has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.


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


text: Grk “men,” but this is a generic use of ἄνθρωπος ( anqrwpo" ). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.


text: Grk “They are like children sitting…and calling out…who say.”


text: The verb ἐθρηνήσαμεν ( eqrhnhsamen ) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.


text: The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.


text: Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.


text: Grk “Behold a man.”


text: Or “shown to be right.” This is the same verb translated “acknowledged… justice” in v. 29 , with a similar sense – including the notion of response. Wisdom’s children are those who respond to God through John and Jesus.


text: Or “by all those who follow her” (cf. CEV, NLT). Note that the parallel in Matt 11:19 reads “by her deeds.”


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


text: Here καί ( kai ) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.


text: Grk “and reclined 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: Grk “And behold.” Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative. 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: Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


text: Grk “was reclining at table.”


text: Μύρον ( muron ) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46 . sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil , if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.


text: Grk “And standing.” Here καί ( kai ) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


text: Grk “standing”; the participle στᾶσα ( stasa ) has been translated as a finite verb due to requirements of contemporary English style.


text: Grk “tears, and she.” Here καί ( kai ) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


text: Grk “with the hair of her head.”


text: Grk “and kissed,” 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 “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.


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


text: This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”


text: Here καί ( kai ) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.


text: Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.” sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.


text: Grk “he said.”


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


text: Grk “five hundred denarii.” sn The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.


text: The verb ἐχαρίσατο ( ecarisato ) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49 ).


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


text: Grk “the one to whom he forgave more” (see v. 42 ).


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


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


text: Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.


text: Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι , cf. Luke 1:22; 6:21; 13:2 . See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.” sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.


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


text: Grk “And”; here καί ( kai ) has been translated as an adversative (contrastive).


text: Grk “were reclining at table.”


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