Lukas 22:66--23:5
Konteks22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. 1 Then 2 they led Jesus 3 away to their council 4 22:67 and said, “If 5 you are the Christ, 6 tell us.” But he said to them, “If 7 I tell you, you will not 8 believe, 22:68 and if 9 I ask you, you will not 10 answer. 22:69 But from now on 11 the Son of Man will be seated at the right hand 12 of the power 13 of God.” 22:70 So 14 they all said, “Are you the Son of God, 15 then?” He answered 16 them, “You say 17 that I am.” 22:71 Then 18 they said, “Why do we need further testimony? We have heard it ourselves 19 from his own lips!” 20
23:1 Then 21 the whole group of them rose up and brought Jesus 22 before Pilate. 23 23:2 They 24 began to accuse 25 him, saying, “We found this man subverting 26 our nation, forbidding 27 us to pay the tribute tax 28 to Caesar 29 and claiming that he himself is Christ, 30 a king.” 23:3 So 31 Pilate asked Jesus, 32 “Are you the king 33 of the Jews?” He replied, “You say so.” 34 23:4 Then 35 Pilate said to the chief priests and the crowds, “I find no basis for an accusation 36 against this man.” 23:5 But they persisted 37 in saying, “He incites 38 the people by teaching throughout all Judea. It started in Galilee and ended up here!” 39
Matius 27:1-2
Konteks27:1 When 40 it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him. 27:2 They 41 tied him up, led him away, and handed him over to Pilate 42 the governor. 43
Matius 27:20
Konteks27:20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed.
Markus 15:1
Konteks15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law 44 and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. 45
Kisah Para Rasul 3:13-15
Konteks3:13 The God of Abraham, Isaac, and Jacob, 46 the God of our forefathers, 47 has glorified 48 his servant 49 Jesus, whom you handed over and rejected 50 in the presence of Pilate after he had decided 51 to release him. 3:14 But you rejected 52 the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed 53 the Originator 54 of life, whom God raised 55 from the dead. To this fact we are witnesses! 56
Kisah Para Rasul 4:8-10
Konteks4:8 Then Peter, filled with the Holy Spirit, 57 replied, 58 “Rulers of the people and elders, 59 4:9 if 60 we are being examined 61 today for a good deed 62 done to a sick man – by what means this man was healed 63 – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ 64 the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy.
Kisah Para Rasul 4:27-28
Konteks4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against 65 your holy servant Jesus, whom you anointed, 66 4:28 to do as much as your power 67 and your plan 68 had decided beforehand 69 would happen.
Kisah Para Rasul 5:30-31
Konteks5:30 The God of our forefathers 70 raised up Jesus, whom you seized and killed by hanging him on a tree. 71 5:31 God exalted him 72 to his right hand as Leader 73 and Savior, to give repentance to Israel and forgiveness of sins. 74
Kisah Para Rasul 13:27-29
Konteks13:27 For the people who live in Jerusalem and their rulers did not recognize 75 him, 76 and they fulfilled the sayings 77 of the prophets that are read every Sabbath by condemning 78 him. 79 13:28 Though 80 they found 81 no basis 82 for a death sentence, 83 they asked Pilate to have him executed. 13:29 When they had accomplished 84 everything that was written 85 about him, they took him down 86 from the cross 87 and placed him 88 in a tomb.
[22:66] 1 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[22:66] 2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:66] 3 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:66] 4 sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
[22:67] 5 tn This is a first class condition in the Greek text.
[22:67] 6 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[22:67] sn See the note on Christ in 2:11.
[22:67] 7 tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.
[22:67] 8 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:68] 9 tn This is also a third class condition in the Greek text.
[22:68] 10 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:69] 11 sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.
[22:69] 12 sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
[22:69] 13 sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
[22:70] 14 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.
[22:70] 15 sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.
[22:70] 16 tn Grk “He said to them.”
[22:70] 17 sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”
[22:71] 18 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:71] 19 sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.
[22:71] 20 tn Grk “from his own mouth” (an idiom).
[23:1] 21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:1] 22 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:1] 23 sn Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate’s relations with the Jews had been rocky (v. 12). Here he is especially sensitive to them.
[23:2] 24 tn Here δέ (de) has not been translated.
[23:2] 25 sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.
[23:2] 26 tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.
[23:2] 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.
[23:2] 27 tn 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.
[23:2] 28 tn 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.’”
[23:2] 29 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[23:2] 30 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:2] sn See the note on Christ in 2:11.
[23:3] 31 tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.
[23:3] 32 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:3] 33 sn “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.
[23:3] 34 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.
[23:4] 35 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:4] 36 tn Grk “find no cause.”
[23:4] sn Pilate’s statement “I find no reason for an accusation” is the first of several remarks in Luke 23 that Jesus is innocent or of efforts to release him (vv. 13, 14, 15, 16, 20, 22).
[23:5] 37 tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.
[23:5] 38 sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.
[23:5] 39 tn Grk “beginning from Galilee until here.”
[27:1] 40 tn Here δέ (de) has not been translated.
[27:2] 41 tn Here καί (kai) has not been translated.
[27:2] 42 tc Most
[27:2] 43 sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it from being used to execute Roman sympathizers.
[15:1] 44 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[15:1] 45 sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.
[3:13] 46 tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì74 א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA27 has the words in brackets, indicating doubts as to their authenticity.
[3:13] 47 tn Or “ancestors”; Grk “fathers.”
[3:13] sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.
[3:13] 48 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 49 sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.
[3:13] 50 tn Or “denied,” “disowned.”
[3:13] 51 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
[3:14] 52 tn Or “denied,” “disowned.”
[3:15] 53 tn Or “You put to death.”
[3:15] 54 tn Or “Founder,” “founding Leader.”
[3:15] 55 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
[3:15] 56 tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.
[3:15] sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).
[4:8] 57 sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).
[4:8] 58 tn Grk “Spirit, said to them.”
[4:8] 59 tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì74 א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.
[4:9] 60 tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.
[4:9] 61 tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.
[4:9] 62 tn Or “for an act of kindness.”
[4:9] 63 tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.
[4:10] 64 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:27] 65 sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.
[4:27] 66 sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”
[4:28] 67 tn Grk “hand,” here a metaphor for God’s strength or power or authority.
[4:28] 68 tn Or “purpose,” “will.”
[4:28] 69 tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.
[5:30] 70 tn Or “ancestors”; Grk “fathers.”
[5:30] 71 tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.
[5:31] 72 tn Grk “This one God exalted” (emphatic).
[5:31] 73 tn Or “Founder” (of a movement).
[5:31] 74 tn Or “to give repentance and forgiveness of sins to Israel.”
[13:27] 75 tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.
[13:27] 77 tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”
[13:27] sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.
[13:27] 78 tn The participle κρίναντες (krinante") is instrumental here.
[13:27] 79 tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[13:28] 80 tn Grk “And though.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[13:28] 81 tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.
[13:28] 82 sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.
[13:28] 83 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
[13:29] 84 tn Or “carried out.”
[13:29] 85 sn That is, everything that was written in OT scripture.
[13:29] 86 tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.
[13:29] 87 tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.
[13:29] 88 tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
