translation_id: net-engnet

book_id: LUK

label: NET translator note

text: Grk “And it happened that some time.” 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: Καθεξῆς ( Kaqexh" ) is a general temporal term and need not mean “soon afterward”; see Luke 1:3 ; Acts 3:24; 11:4; 18:23 and L&N 61.1.


text: Or “cities.”


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


text: Or “illnesses.” The term ἀσθένεια ( asqeneia ) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).


text: Here ἐπίτροπος ( epitropo" ) is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.


text: 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41 .


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


text: This phrase renders a distributive use of κατά ( kata ) with πόλις ( polis ), literally “according to [each] town.”


text: The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.


text: Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9 ) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.


text: Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός ( ouranos ) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν ).


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


text: Grk “when it grew, after it grew.”


text: Grk “said these things.”


text: The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43 ; Mark 4:9, 23 ; Luke 14:35 ).


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


text: Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).


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


text: This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).


text: Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.


text: Grk “the mysteries.” sn The key term secrets ( μυστήριον , musthrion ) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30 . Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises ( Rom 1:1-4 ; Heb 1:1-2 ). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).


text: Grk “is,” but in this context it is clearly giving an explanation of the parable.


text: The participle πιστεύσαντες ( pisteusante" ) has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.


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


text: Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.


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


text: The verb τελεσφορέω ( telesforew ) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.


text: The aorist participle ἀκούσαντες ( akousante" ) has been taken temporally, reflecting action antecedent (prior to) that of the main verb.


text: The participle ἅψας ( {aya" ) has been translated as a finite verb due to requirements of contemporary English style.


text: Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).


text: Or “disclosed.”


text: Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”


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


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


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


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


text: There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.


text: Grk “Now it happened that one.” 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. Here δέ ( de ) has not been translated either.


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


text: Grk “lake, and.” Here καί ( kai ) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


text: Or “a squall.”


text: Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.


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


text: The participle προσελθόντες ( proselqonte" ) has been translated as a finite verb due to requirements of contemporary English style.


text: The double vocative shows great emotion.


text: Here δέ ( de ) has been translated as “so” to indicate the connection to the preceding events.


text: Or “commanded” (often with the implication of a threat, L&N 33.331).


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


text: Grk “And.” Here καί ( kai ) has been translated as “so” to indicate a summary and transition in the narrative.


text: Grk “stepped out on land.”


text: Or “city.”


text: Grk “who had demons.”


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


text: Or “in.”


text: Grk “And seeing.” The participle ἰδών ( idwn ) has been taken temporally. Here δέ ( de ) has not been translated.


text: Grk “and fell,” 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 “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί ( ti emoi 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 OT 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 own, 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 ). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. 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….”


text: 579 700 1241 1424 2542 pm ), the internal evidence favors the imperfect παρήγγελλεν ( parhngellen , here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm ). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.


text: Grk “unclean.”


text: Here καί ( kai ) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.


text: Or “fetters”; these were chains for the feet.


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


text: Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.


text: Grk “And Jesus.” Here δέ ( de ) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.


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


text: One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”


text: Or “command.”


text: This word, ἄβυσσος ( abusso" ), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief ( Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).


text: Grk “mountain,” but this might give the English reader the impression of a far higher summit.


text: Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.


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


text: Here δέ ( de ) has been translated as “so” to indicate a conclusion and transition in the narrative.


text: The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.


text: Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37 ), showing how the healing became a major topic of conversation in the district.


text: Or “city.”


text: Here δέ ( de ) has been translated as “so” to indicate the people’s response to the report.


text: Grk “Jesus, and they.” 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: Or “had been delivered”; Grk “had been saved.” This should not be understood as an expression for full salvation. They were only discussing the healing.


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


label: NET textual note

text: See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.


text: Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “ περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37 .”


text: Or “to depart from them.”


text: Here δέ ( de ) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.


text: Grk “returned,” but the effect is that he departed from the Gerasene region.


text: Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.


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


text: Grk “your house.”


text: Or “describe.”


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


text: This is a temporal infinitival clause in contrast to Mark’s genitive absolute ( Mark 5:21 ). sn Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory ( 8:26-39 ; cf. also Mark 5:21 ).


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: Jairus is described as ἄρχων τῆς συναγωγῆς ( arcwn th" sunagwghs ), the main elder at the synagogue who was in charge of organizing the services.


text: Grk “and falling.” 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 in the translation at this point.


text: This verb is an imperfect tense, commonly used by Luke for vividness.


text: This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”


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


text: Grk “a flow of blood.”


text: includes the words in brackets, indicating doubt as to their authenticity.


text: Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


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


text: Grk “garment,” but here ἱμάτιον ( Jimation ) denotes the outer garment in particular.


text: Grk “the flow of her blood.” sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.


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


text: Grk “said.”


text: B Π 700* al sa). The singular verb εἶπεν ( eipen , “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31 .


text: This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.


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


text: Or “could not remain unnoticed” (see L&N 28.83).


text: Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.


text: Grk “told for what reason.”


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


text: Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.


text: That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος ( arcisunagwgo" ) refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41 ).


text: Grk “answered.”


text: Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.


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


text: Grk “and John,” 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 “beating the breasts” (in mourning); see L&N 52.1.


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


text: The participle εἰδότες ( eidotes ) has been translated as a causal adverbial participle.


text: Or “had died.”


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


text: Grk “And her.” 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. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.