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


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


text: On the use of the term διαστρέφω ( diastrefw ) here, see L&N 31.71 and 88.264. sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.


text: Grk “and forbidding.” Here καί ( kai ) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.


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 “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: Here καί ( kai ) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.


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


text: Grk “find no cause.” sn Pilate’s statement “ I find no reason for an accusation ” is the first of several remarks in that Jesus is innocent or of efforts to release him (vv. 13, 14, 15, 16, 20, 22 ).


text: Or “were adamant.” For “persisted in saying,” see L&N 68.71.


text: Grk “beginning from Galilee until here.”


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


text: Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.


text: Here δέ ( de ) has been translated as “so” to indicate the implied result of the previous statements in the narrative about Herod’s desire to see Jesus.


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


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


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


text: This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.


text: Grk “at enmity with each other.”


text: Grk “and the,” 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: This term also appears in v. 2 .


text: Grk “behold, I” A transitional use of ἰδού ( idou ) has not been translated here.


text: Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.


text: Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.


text: Or “scourged” (BDAG 749 s.v. παιδεύω 2.b. γ ). This refers to a whipping Pilate ordered in an attempt to convince Jesus not to disturb the peace. It has been translated “flogged” to distinguish it from the more severe verberatio .


text: Grk “together, saying.” The participle λέγοντες ( legontes ) is redundant and has not been translated here.


text: Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.


text: Grk “who” (a continuation of the previous sentence).


text: Grk “shouting, saying.” The participle λέγοντες ( legontes ) is redundant and has not been translated here.


text: This double present imperative is emphatic. sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” ( Against Verres 2.5.63-66 §§163-70); Josephus ( J. W. 7.6.4 [7.203]) called it the worst of deaths.


text: Grk “no cause of death I found in him.”


text: Or “scourge” (BDAG 749 s.v. παιδεύω 2.b. γ ). See the note on “flogged” in v. 16 .


text: Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι ), this remark is like 23:5 .


text: Here καί ( kai ) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.


text: Although some translations render ἐπέκρινεν ( epekrinen ) here as “passed sentence” or “gave his verdict,” the point in context is not that Pilate sentenced Jesus to death here, but that finally, although convinced of Jesus’ innocence, he gave in to the crowd’s incessant demand to crucify an innocent man.


text: Or “delivered up.”


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


text: Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).


text: Grk “they placed the cross on him to carry behind Jesus.”


text: Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.


text: Grk “For behold.”


text: Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!” sn Normally barrenness is a sign of judgment, because birth would be seen as a sign of blessing. The reversal of imagery indicates that something was badly wrong.


text: Grk “if they do such things.” The plural subject here is indefinite, so the active voice has been translated as a passive (see ExSyn 402).


text: Here καί ( kai ) has been translated as “so” to indicate the conclusion of the preceding material.


text: . It also fits a major Lukan theme of forgiving the enemies ( 6:27-36 ), and it has a parallel in Stephen’s response in Acts 7:60 . The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.


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


text: Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.


text: A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).


text: This is a first class condition in the Greek text.


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: This is also a first class condition in the Greek text.


text: Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.


text: The particle used here ( οὐδέ , oude ), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”


text: The words “of condemnation” are not in the Greek text, but are implied.


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


text: 33 Ï lat sy – looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss .


text: Grk “he.”


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


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


text: Grk “the sixth hour.”


text: Grk “until the ninth hour.”


text: any reference is intended to an eclipse . To find such a reference is to involve the Evangelist in a needless blunder, as an eclipse is impossible at full moon, and to run counter to his general usage of the verb = ‘fail’…” [p. 195]. They enlist Luke 16:9; 22:32 ; and Heb 1:12 for the general meaning “fail,” and further cite several contemporaneous examples from papyri of this meaning [195-96]) Thus, the very fact that the verb can refer to an eclipse would be a sufficient basis for later scribes altering the text out of pious motives; conversely, the very fact that the verb does not always refer to an eclipse and, in fact, does not normally do so, is enough of a basis to exonerate Luke of wholly uncharacteristic carelessness.


text: The referent of this term, καταπέτασμα ( katapetasma ), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα ( kalumma ), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.


text: Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other. sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion).


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


text: Technically the participle ὁρῶσαι ( Jorwsai ) modifies only γυναῖκες ( gunaike" ) since both are feminine plural nominative, although many modern translations refer this as well to the group of those who knew Jesus mentioned in the first part of the verse. These events had a wide array of witnesses.


text: Grk “And behold.” Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic. 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: Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.


text: Grk “This one.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.


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


text: Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” ( ᾿ I ουδαίων , Ioudaiwn ) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿ I ουδαῖος 2.c) and so has been translated “Judean.”


text: Or “waiting for.”


text: The term σινδών ( sindwn ) can refer to a linen cloth used either for clothing or for burial.


text: In the Greek text this pronoun ( αὐτόν , auton ) is masculine, while the previous one ( αὐτό , auto ) is neuter, referring to the body.


text: That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).


label: NET textual note

text: Codex Bezae (D), with some support from 070, one Itala ms, and the Sahidic version, adds the words, “And after he [Jesus] was laid [in the tomb], he [Joseph of Arimathea] put a stone over the tomb which scarcely twenty men could roll.” Although this addition is certainly not part of the original text of Luke, it does show how interested the early scribes were in the details of the burial and may even reflect a very primitive tradition. Matt 27:60 and Mark 15:46 record the positioning of a large stone at the door of the tomb. tn Or “laid to rest.”


text: Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.


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


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


text: On this term see BDAG 140-41 s.v. ἄρωμα . The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath.


text: Or “ointments.” This was another type of perfumed oil.