translation_id: net-engnet

book_id: LUK

label: NET translator note

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


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


text: Grk “were seeking how.”


text: The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).


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


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


text: Grk “Iscariot, being of the number of the twelve.”


text: The full title στρατηγὸς τοῦ ἱεροῦ ( strathgo" tou Jierou ; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).


text: Luke uses this frequent indirect question to make his point (BDF §267.2).


text: Grk “how he might hand him over to them,” in the sense of “betray him.”


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


text: Here καί ( kai ) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.


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


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


text: Grk “apart from the crowd.” sn The leaders wanted to do this quietly, when no crowd was present , so no public uproar would result (cf. v. 21:38; 22:2 ).


text: The words “for the feast” are not in the Greek text, but have been supplied for clarity.


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


text: Grk “for us, so that we may eat.”


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


text: In the Greek text this a deliberative subjunctive.


text: Grk “behold.”


text: Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).


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


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


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


text: Grk “reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.


text: Grk “the apostles with him.”


text: This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).


text: Although the word “again” is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest (“from now on”). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720.


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


text: Grk “the produce” (“the produce of the vine” is a figurative expression for wine).


label: NET textual note

text: Some important Western mss (D it) lack the words from this point to the end of v. 20 . However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25 , and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.


text: The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19 .


text: The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι ( meta to deipnhsai ), where the verb δειπνέω ( deipnew ) means “to eat a meal” or “to have a meal.”


text: Here καί ( kai ) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.


text: Or “happened.”


text: Though the term μείζων ( meizwn ) here is comparative in form, it is superlative in sense (BDF §244).


text: Here δέ ( de ) has been translated as “so” to indicate the implied result of the dispute among the apostles.


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


text: Grk “But you are not thus.”


text: Or “the ruler.”


text: Grk “who reclines at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.


text: The interrogative particle used here in the Greek text ( οὐχί , ouci ) expects a positive reply.


text: Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.


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


text: Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν ( diatiqemai basileian ) see L&N 37.105.


text: This verb is future indicative, and thus not subordinate to “grant” ( διατίθεμαι , diatiqemai ) as part of the result clause beginning with ἵνα ἔσθητε ( {ina esqhte ) at the beginning of v. 30 . It is better understood as a predictive future.


text: co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.


text: Grk “behold” (for “pay attention” see L&N 91.13).


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


text: Or “turned around.”


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


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


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


text: Traditionally, “purse” (likewise in v. 36 ).


text: Or possibly “beggar’s bag” (L&N 6.145).


text: Grk “said.”


text: The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51 .


text: Or “with the lawless.” sn This is a quotation from Isa 53:12 . It highlights a theme of Luke 22-23 . Though completely innocent, Jesus dies as if he were a criminal.


text: Grk “is having its fulfillment.”


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


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


text: Grk “went.”


text: Luke’s term παρένεγκε is not as exact as the one in Matt 26:39 . Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.


text: Grk “And being in anguish.”


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


text: Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).


text: Here καί ( kai ) has been translated as “so” to indicate the implied result of Jesus finding them asleep.


text: Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”


text: Grk “drew near.”


text: 700 pm as well as several versional mss ) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.


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


text: The direct question using “if” in Greek is not unusual (BDF §440.3).


text: See the note on the word “slave” in 7:2 .


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


text: Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.


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


text: This title, literally “official of the temple” ( στρατηγὸς τοῦ ἱεροῦ , strathgo" tou Jierou ), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.


text: Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “ revolutionary, insurrectionist , guerrilla ” citing evidence from Josephus ( J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan ( 10:30 ).


text: Grk “in the temple.”


text: Grk “lay hands on me.”


text: Or “your time.”


text: Or “authority,” “domain.”


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


text: Or “seized” (L&N 37.109).


text: The Greek term here is παιδίσκη ( paidiskh ), referring to a slave girl or slave woman.


text: Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων ( legwn ) is redundant and has not been translated.


text: Here and in v. 60 “Man” is used as a neutral form of address to a stranger.


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


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


text: A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium ), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74 .


text: “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1 , Isa 1:10 , Jonah 1:1 ). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου ( rJhma tou kuriou ; here and in Acts 11:16 , 1 Pet 1:25 ) and 12 times as λόγος τοῦ κυρίου ( logo" tou kuriou ; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20 ; 1 Thess 1:8, 4:15 ; 2 Thess 3:1 ). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).


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


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


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


text: The verb ἐπηρώτων ( ephrwtwn ) has been translated as an iterative imperfect. The participle λέγοντες ( legontes ) is redundant in English and has not been translated here.


text: Grk “Who is the one who hit you?” sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.


text: Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).


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


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 a third class condition in the Greek text. Jesus had this experience already in 20:1-8 .


text: The negation in the Greek text is the strongest possible ( οὐ μή , ou mh ).


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


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


text: Grk “He said to them.”


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


text: Grk “from his own mouth” (an idiom).