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 “Now 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: 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).


text: Or “heads of grain.” While the generic term στάχυς ( stacus ) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1 ).


text: Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες ( ywconte" ) has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.


text: Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.


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


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


text: Grk “and took.”


text: Grk “the bread of presentation.” sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36 ; Lev 24:5-9 . Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand ( Exod 26:35 ). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred ( Lev 24:9 ). These were the loaves that David requested from Ahimelech for himself and his men ( 1 Sam 21:1-6 ; cf. also Matt 12:1-8 ; Mark 2:23-28 ).


text: lat sa) lacks the word “also.”


label: NET textual note

text: The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11 . sn See 1 Sam 21:1-6 .


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


text: The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few mss add “also” before the reference to the Son of Man, while a few others add it before the reference to the Sabbath. sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath .


text: Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.


text: Grk “a man was there and his right hand was withered.” sn Withered means the man’s hand was shrunken and paralyzed.


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


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


text: This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.


text: Here the conjunction δέ ( de ) has been translated as contrastive.


text: Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.


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


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


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


text: The aorist participle περιβλεψάμενος ( peribleyameno" ) has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).


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


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


text: The term ἄνοια ( anoia ) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.


text: The use of the optative ( ποιήσαιεν , poihsaien , “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).


text: Grk “Now it happened that in.” 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 specified in the translation for clarity.


text: Or “to a mountain” ( εἰς τὸ ὅρος , eis to Joro" ). sn The expression to the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29 ), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.


text: This is an objective genitive, so prayer “to God.”


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


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


text: Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region ( Jer 21:13 ; Isa 13:2 ). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7 .


text: Grk “large crowd.”


text: There is no verb in Greek at this point, but since “a large crowd” (see preceding tn ) is in the nominative case, one needs to be supplied.


text: Grk “and.”


text: Grk “and from,” 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: For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


text: For location see Map1-A2 ; Map2-G2 ; Map4-A1 ; JP3-F3 ; JP4-F3 .


text: Or “were oppressed by,” “were troubled with.” See L&N 22.17.


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


text: Grk “lifting up his eyes” (an idiom). The participle ἐπάρας ( epara" ) has been translated as a finite verb due to requirements of contemporary English style.


text: This is a generic use of ἄνθρωπος ( anqrwpo" ), referring to both males and females.


text: Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole. sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.


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


text: Or “forefathers”; Grk “fathers.”


text: Grk “your consolation.”


text: Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”


text: A D Q Ψ 33 Ï lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.


text: The wording “to you” ( ὑμῖν , Jumin ) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.


text: The substantival participle ἐπηρεαζόντων ( ephreazontwn ), sometimes translated “those who abuse” (NRSV), is better rendered “those who mistreat,” a more general term (see L&N 88.129).


text: Or “cloak.”


text: See the note on the word “tunics” in 3:11 .


text: Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”


text: Grk “And if.” Here καί ( kai ) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.


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


text: 33 Ï lat) include γάρ ( gar , “for”) following καί ( kai , here translated “even”), but a few important mss ( א B W 700 892* 1241 pc ) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.


text: Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.


text: Grk “to receive as much again.”


text: Or “in return.”


text: Here καί ( kai ) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.


text: Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.


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


text: Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.


text: Grk “by [the measure] with which you measure it will be measured back to you.”


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 he?”).


text: Or “student.”


text: Or “significantly different.” The idea, as the next phrase shows, is that teachers build followers who go the same direction they do.


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


text: Or “do not notice.”


text: The explanatory connective γάρ ( gar ) is often dropped from translations, but the point of the passage is that one should be self-corrective and be careful who one follows (vv. 41-42 ), because such choices also reflect what the nature of the tree is and its product.


text: Grk “rotten.” The word σαπρός , modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).


text: 579 892 1241 2542).


text: Grk “they do not gather”; this has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.


text: This is a different verb ( τρυγῶσιν , trugwsin ) for gathering from the previous one ( συλλέγουσιν , sullegousin ).


text: This is a different term ( βάτος , batos ) for a thorn or bramble bush than the previous one ( ἄκανθα , akanqa ). sn The statement nor are grapes picked from brambles illustrates the principle: That which cannot produce fruit, does not produce fruit.


text: Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun ( ExSyn 215).


text: The word “treasury” is not repeated in the Greek text at this point, but is implied.


text: Grk “for out of the abundance of the heart his mouth speaks.”


text: The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.


text: Grk “and does them.”


text: Here and in v. 49 the Greek text reads ἄνθρωπος ( anqrwpo" ), while the parallel account in Matt 7:24-27 uses ἀνήρ ( anhr ) in vv. 24 and 26 .


text: There are actually two different Greek verbs used here: “who dug ( ἔσκαψεν , eskayen ) and dug deep ( ἐβάθυνεν , ebaqunen ).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.


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


text: א B L W Ξ 33 579 892 1241 2542 pc sa). The reading of the later mss seems to be a harmonization to Matt 7:25 , rendering it most likely secondary.


text: Grk “does not do [them].”


text: Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.


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


text: Grk “and its crash was great.” sn The extra phrase at the end of this description ( and was utterly destroyed ) portrays the great disappointment that the destruction of the house caused as it crashed and was swept away.