translation_id: net-engnet

book_id: LUK

label: NET translator note

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: Or “should pray at all times” (L&N 67.88).


text: Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”


text: Or “town.”


text: Grk “man,” but the singular ἄνθρωπος ( anqrwpo" ) is used as a generic in comparison to God.


text: This is an iterative imperfect; the widow did this on numerous occasions.


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


text: Grk “after these things.”


text: The term ὑπωπιάζω ( Jupwpiazw ) in this context means “to wear someone out by continual annoying” (L&N 25.245).


text: Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3 ).


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


text: The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.


text: Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.


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


text: Grk “and despised.” This is a second parable with an explanatory introduction.


text: Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν ( pros eauton , “to/about himself”) could go with either the aorist participle σταθείς ( staqeis , “stood”) or with the imperfect verb προσηύχετο ( proshuceto , “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ( {isthmi , “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.


text: Here the plural Greek term ἀνθρώπων ( anqrwpwn ) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).


text: Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2 ; Josephus, J. W. 6.3.4 [6.203].


text: Or “I tithe.”


text: Grk “standing”; the Greek participle has been translated as a finite verb.


text: Grk “even lift up his eyes” (an idiom).


text: The prayer is a humble call for forgiveness. The term for mercy ( ἱλάσκομαι , Jilaskomai ) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1 ; Ps 51:1, 3; 25:11; 34:6, 18 ).


text: Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.


text: Grk “the other”; the referent (the Pharisee, v. 10 ) has been specified in the translation for clarity.


text: Grk “they.”


text: The term βρέφος ( brefos ) here can refer to babies or to toddlers ( 2:12, 16 ; Acts 7:19 ; 2 Tim 3:15 ; 1 Pet 2:2 ).


text: Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16 ; also BDAG 126 s.v. ἅπτω 2.c).


text: Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.


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


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


text: The negation in Greek used here ( οὐ μή , ou mh ) is very strong.


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


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


text: Grk “And he”; the referent (the ruler mentioned in v. 18 ) 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 “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.


text: Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity. sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws , he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.


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


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


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


text: Or “very distressed” (L&N 25.277).


text: places the words in brackets, indicating doubts as to their authenticity. Grk “him.”


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


text: The plural Greek term ἄνθρωποις ( anqrwpois ) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men …possible for God ”) the phrase “mere humans” has been used in the translation.


text: Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος ( idios ) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4 .b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488.


text: Here δέ ( de ) 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: The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29 , “sisters” are explicitly mentioned in the Greek text.


text: Grk “this time” ( καιρός , kairos ), but for stylistic reasons this has been translated “this age” here.


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


text: Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records ( Luke 2:39; 12:50; 22:37 ; Acts 13:29 ). See Luke 9:22, 44 .


text: Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω ( Jubrizw ) can mean either “insult” or “mistreat with insolence.”


text: Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio ) given those condemned to death…J 19:1 ; cf. Mt 20:19 ; Mk 10:34 ; Lk 18:33 .” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω ( fragellow ) used in Matt 27:26 ; Mark 15:15 .


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


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


text: Grk “they”; the referent (the twelve, v. 31 ) has been specified in the context for clarity.


text: Grk “And this.” Here καί ( kai ) has not been translated.


text: Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.


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


text: The phrase is “he drew near to” ( 19:29; 24:28 ). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.


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


text: Here δέ ( de ) has not been translated. “They” could refer to bystanders or people in the crowd.


text: Here καί ( kai ) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.


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


text: Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.


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


text: Grk “ordered him”; the referent (the blind beggar, v. 35 ) has been specified in the translation for clarity.


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


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


text: Grk “said.”


text: Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in was) it is likely the request is to receive back the sight he once had.


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


text: Or “Regain” (see the note on the phrase “let me see again” in the previous verse).


text: Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.


text: Or “received” (see the note on the phrase “let me see again” in v. 41 ).


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


text: The word “too” has been supplied for stylistic reasons.