translation_id: net-engnet

book_id: LUK

label: NET translator note

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


text: Grk “Getting into”; the participle ἐμβάς ( embas ) has been translated as a finite verb due to requirements of contemporary English style.


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: Grk “sitting down”; the participle καθίσας ( kaqisa" ) has been translated as a finite verb due to requirements of contemporary English style.


text: Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.


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


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


text: The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).


text: The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.


text: Or “let down.”


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


text: In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).


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


text: That is, “they signaled by making gestures” (L&N 33.485).


text: This infinitive conveys the idea that the boats were at the point of sinking.


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


text: Or “business associates.”


text: The Greek term ἄνθρωπος ( anqrwpo" ) is used here in a generic sense, referring to both men and women, thus “people.” sn The kind of fishing envisioned was net – not line – fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “ You will be catching people ” Jesus turns the miracle into a metaphor for mission.


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


text: Grk “And it happened that while.” 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: Or “cities.”


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


text: Grk “full of leprosy” (an idiom for a severe condition).


text: Grk “And seeing.” 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. The participle ἰδών ( idwn ) has been taken temporally.


text: Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.


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


text: This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.


text: Here καί ( kai ) has been translated as “so” to indicate the response of Jesus to the man’s request.


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


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


text: The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.


text: Grk “Going, show.” The participle ἀπελθών ( apelqwn ) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.


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


text: Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.


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


text: Here αὐτός ( autos ) has been translated reflexively.


text: Grk “was withdrawing” ( ἦν ὑποχωρῶν , hn jJupocwrwn ). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.


text: Or “desert.”


text: Grk “And 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: That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” ( Grk “scribes”) in v. 21 .


text: 33 Ï latt bo) read αὐτούς ( autous ) instead of αὐτόν ( auton ) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι ( iasqai , “to heal”). However, the reading with the singular pronoun αὐτόν , which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss ( א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς , expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.


text: Grk “And behold.” Here καὶ ἰδού ( kai idou ) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού ( idou ) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.


text: Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.


text: Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη ( klinh ) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.


text: Grk “stretcher, and.” Here καί ( kai ) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.


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


text: Here καί ( kai ) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.


text: Grk “But finding.” The participle εὑρόντες ( Jeuronte" ) has been translated as a causal adverbial participle.


text: This word, κλινίδιον ( klinidion ), is a different Greek word than the one used in the previous verse ( κλίνη , klinh ). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).


text: There is a translational problem at this point in the text. The term Luke uses is κέραμος ( keramo" ). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1 ). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.


text: Grk “in the midst.”


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


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


text: Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).


text: Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47 ). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style. sn The passive voice here is a divine passive ( ExSyn 437). It is clear that God does the forgiving.


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


text: Or “Then the scribes.” The traditional rendering of γραμματεύς ( grammateu" ) as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.


text: Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.


text: The participle λέγοντες ( legontes , “saying”) has not been translated because it is redundant in contemporary English.


text: Grk “this one” ( οὗτος , Joutos ).


text: Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι ( dialogizesqai , “began to reason to themselves”) used in v. 21 . Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.


text: Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.


text: The Greek verb διαλογίζεσθε ( dialogizesqe , “you reason”), used in context with διαλογισμούς ( dialogismous , “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22 , alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19 ; Mark 7:21 ; Luke 2:35, 6:8, 9:47 ; Rom 1:21 ; 1 Cor 3:20 ; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”


text: Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation. sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.


text: This word, κλινίδιον ( klinidion ), is the same as the one used in v. 19 . In this context it may be translated “stretcher” (see L&N 6.107).


text: Grk “to your house.”


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


text: Grk “and picked up.” Here καί ( kai ) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.


text: Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.


text: Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”


text: This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.


text: Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.


text: Or “remarkable.” The term παράδοξος ( paradoxos ) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).


text: The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος ( paradoxos ) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.


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


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


text: While “tax office” is sometimes given as a translation for τελώνιον ( telwnion ; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings. sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9 ]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.


text: The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.


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


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


text: Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.


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


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


text: Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8 ; Num 14:2, 26-35; 16:11 .


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


text: Grk “and offer prayers,” but this idiom ( δέησις + ποιέω ) is often simply a circumlocution for praying.


text: Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).


text: Here δέ ( de ) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.


text: Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).


text: Questions prefaced with μή ( mh ) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).


text: Grk “then in those days.”


text: Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.


text: Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.


label: NET textual note

text: The Western textual tradition (D it) lacks 5:39 . The verse is unique to Luke, so the omission by these mss looks like assimilation to the other synoptic accounts.


text: puts the word in brackets indicating doubts as to its authenticity.


text: א B L W 1241 pc ) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the “old wine” is already found quite acceptable. Grk “good.” sn The third illustration points out that those already satisfied with what they have will not seek the new ( The old is good enough ).