translation_id: net-engnet

book_id: LUK

label: NET translator note

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


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


text: Grk “the temple.”


text: Or “preaching.”


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


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


text: On this phrase, see BDAG 844 s.v. ποῖος 2.a. γ .


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


text: The plural Greek term ἀνθρώπων ( anqrwpwn ) is used here (and in v. 6 ) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”). sn The question is whether John’s ministry was of divine or human origin.


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


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


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


text: On this phrase, see BDAG 844 s.v. ποῖος 2.a. γ . This is exactly the same phrase as in v. 2 .


text: Here δέ ( de ) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.


text: places τις in brackets, indicating some doubts as to its authenticity.


text: 33 579 1241 2542 al ), have δώσουσιν . It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.


text: Grk “from the fruit of the vineyard.”


text: Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity. sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.


text: Here καί ( kai ) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.


text: Here καί ( kai ) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.


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


text: Grk “my beloved son.” See comment at Luke 3:22 . sn The owner’s decision to send his one dear son represents God sending Jesus.


text: Here καί ( kai ) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.


text: Grk “they”; the referent (the people addressed in v. 9 ) has been specified in the translation for clarity.


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


text: Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας ( kefalh gwnia" ) refers to a cornerstone, not a capstone. sn The stone the builders rejected has become the cornerstone . The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42 ; Mark 12:10 ; Acts 4:11 ; 1 Pet 2:6-8 ; cf. also Eph 2:20 ). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.


text: On this term, see BDAG 972 s.v. συνθλάω .


text: Grk “on whomever it falls, it will crush him.” sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45 .


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


text: Grk “tried to lay hands on him.”


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


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


text: Grk “righteous,” but in this context the point is their false sincerity.


text: Grk “so that they might catch him in some word.”


text: This word is often translated “authority” in other contexts, but here, in combination with ἀρχή ( arch ), it refers to the domain or sphere of the governor’s rule (L&N 37.36).


text: Here καί ( kai ) has been translated as “thus” to indicate the implied result of the plans by the spies.


text: Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.


text: Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν ( exestin ) with an infinitive and accusative, see BDF §409.3.


text: This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”


text: Or “to the emperor” (“Caesar” is a title for the Roman emperor).


text: Or “craftiness.” The term always has negative connotations in the NT ( 1 Cor 3:19 ; 2 Cor 4:2; 11:3 ; Eph 4:14 ).


text: Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον ( dhnarion ) has been translated simply as “silver coin” with an explanatory note. sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that the leaders had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar, the Roman emperor, on it.


text: Or “whose likeness.” sn In this passage Jesus points to the image ( Grk εἰκών , eikwn ) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.


text: Grk “whose likeness and inscription does it have?”


text: Here δέ ( de ) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.


text: Here καί ( kai ) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.


text: On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.


text: Grk “to trap him in a saying.”


text: Or “amazed.”


text: Grk “asked him, saying.” The participle λέγοντες ( legontes ) is redundant in contemporary English and has not been translated.


text: Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).


text: The use of ἵνα ( Jina ) with imperatival force is unusual (BDF §470.1).


text: Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).


text: Grk “took a wife” (an idiom for marrying a woman).


text: 33 Ï lat) have the words, “took the wife and this one died childless” after “the second.” But this looks like a clarifying addition, assimilating the text to Mark 12:21 . In light of the early and diverse witnesses that lack the expression ( א B D L 0266 892 1241 co), the shorter reading should be considered authentic.


text: Grk “For the seven had her as wife.”


text: Here καί ( kai ) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.


text: Grk “sons of this age” (an idiom, see L&N 11.16). The following clause which refers to being “given in marriage” suggests both men and women are included in this phrase.


text: Grk “to attain to.”


text: Grk “sons of God, being.” The participle ὄντες ( ontes ) has been translated as a causal adverbial participle here.


text: Or “people.” The noun υἱός ( Juios ) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).


text: Grk “But that the dead are raised even Moses revealed.”


text: On this syntax, see BDF §192. The point is that all live “to” God or “before” God.


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


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


text: Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn See the note on Christ in 2:11 .


text: Grk “David thus calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45 ).


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


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


text: Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.


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


text: Grk “who,” continuing the sentence begun by the prior phrase.


text: Grk “who,” continuing the sentence begun in v. 46 .


text: Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).