Matius 26:24-25
Konteks26:24 The Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.” 26:25 Then 1 Judas, the one who would betray him, said, “Surely not I, Rabbi?” Jesus 2 replied, “You have said it yourself.”
Matius 17:22
Konteks17:22 When 3 they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. 4
Matius 20:18-19
Konteks20:18 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the experts in the law. 5 They will condemn him to death, 20:19 and will turn him over to the Gentiles to be mocked and flogged severely 6 and crucified. 7 Yet 8 on the third day, he will be raised.”
Matius 27:4
Konteks27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!”
Lukas 24:6-7
Konteks24:6 He is not here, but has been raised! 9 Remember how he told you, while he was still in Galilee, 10 24:7 that 11 the Son of Man must be delivered 12 into the hands of sinful men, 13 and be crucified, 14 and on the third day rise again.” 15
Yohanes 13:2
Konteks13:2 The evening meal 16 was in progress, and the devil had already put into the heart 17 of Judas Iscariot, Simon’s son, that he should betray 18 Jesus. 19
Yohanes 18:2
Konteks18:2 (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times 20 with his disciples.) 21
[26:25] 1 tn Grk “answering, Judas.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “then” to reflect the sequence of events in the narrative.
[26:25] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[17:22] 3 tn Here δέ (de) has not been translated.
[17:22] 4 tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV “into human hands”; TEV, CEV “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
[20:18] 5 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[20:19] 6 tn Traditionally, “scourged” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.
[20:19] 7 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.
[20:19] 8 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[24:6] 9 tc The phrase “He is not here, but has been raised” is omitted by a few
[24:6] tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51; Acts 1:11, 22.
[24:6] 10 sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.
[24:7] 11 tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”
[24:7] 12 tn See Luke 9:22, 44; 13:33.
[24:7] 13 tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.
[24:7] 14 sn See the note on crucify in 23:21.
[24:7] 15 tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.
[13:2] 16 tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”
[13:2] 17 sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.
[13:2] 18 tn Or “that he should hand over.”
[13:2] 19 tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.
