Matius 17:22-23
Konteks17:22 When 1 they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. 2 17:23 They will kill him, and on the third day he will be raised.” And they became greatly distressed.
Matius 20:17-19
Konteks20:17 As Jesus was going up to Jerusalem, 3 he took the twelve 4 aside privately and said to them on the way, 20:18 “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 20:28
Konteks20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom 9 for many.”
Matius 26:2
Konteks26:2 “You know that after two days the Passover is coming, and the Son of Man will be handed over 10 to be crucified.” 11
Markus 8:31
Konteks8:31 Then 12 Jesus 13 began to teach them that the Son of Man must suffer 14 many things and be rejected by the elders, chief priests, and experts in the law, 15 and be killed, and after three days rise again.
Markus 9:31-32
Konteks9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. 16 They 17 will kill him, 18 and after three days he will rise.” 19 9:32 But they did not understand this statement and were afraid to ask him.
Markus 10:32-34
Konteks10:32 They were on the way, going up to Jerusalem. 20 Jesus was going ahead of them, and they were amazed, but those who followed were afraid. He took the twelve aside again and began to tell them what was going to happen to him. 10:33 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and experts in the law. 21 They will condemn him to death and will turn him over to the Gentiles. 10:34 They will mock him, spit on him, flog 22 him severely, and kill him. Yet 23 after three days, 24 he will rise again.”
Lukas 9:22
Konteks9:22 saying, “The Son of Man must suffer 25 many things and be rejected by the elders, 26 chief priests, and experts in the law, 27 and be killed, and on the third day be raised.” 28
Lukas 9:31
Konteks9:31 They appeared in glorious splendor and spoke about his departure 29 that he was about to carry out 30 at Jerusalem. 31
Lukas 9:44-45
Konteks9:44 “Take these words to heart, 32 for the Son of Man is going to be betrayed into the hands of men.” 33 9:45 But they did not understand this statement; its meaning 34 had been concealed 35 from them, so that they could not grasp it. Yet 36 they were afraid to ask him about this statement.
Lukas 18:31-34
Konteks18:31 Then 37 Jesus 38 took the twelve aside and said to them, “Look, we are going up to Jerusalem, 39 and everything that is written about the Son of Man by the prophets will be accomplished. 40 18:32 For he will be handed over 41 to the Gentiles; he will be mocked, 42 mistreated, 43 and spat on. 44 18:33 They will flog him severely 45 and kill him. Yet 46 on the third day he will rise again.” 18:34 But 47 the twelve 48 understood none of these things. This 49 saying was hidden from them, and they did not grasp 50 what Jesus meant. 51
Lukas 24:6-7
Konteks24:6 He is not here, but has been raised! 52 Remember how he told you, while he was still in Galilee, 53 24:7 that 54 the Son of Man must be delivered 55 into the hands of sinful men, 56 and be crucified, 57 and on the third day rise again.” 58
Lukas 24:26-27
Konteks24:26 Wasn’t 59 it necessary 60 for the Christ 61 to suffer these things and enter into his glory?” 24:27 Then 62 beginning with Moses and all the prophets, 63 he interpreted to them the things written about 64 himself in all the scriptures.
Lukas 24:46
Konteks24:46 and said to them, “Thus it stands written that the Christ 65 would suffer 66 and would rise from the dead on the third day,
Lukas 24:1
Konteks24:1 Now on the first day 67 of the week, at early dawn, the women 68 went to the tomb, taking the aromatic spices 69 they had prepared.
Kolose 1:3-4
Konteks1:3 We always 70 give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since 71 we heard about your faith in Christ Jesus and the love that you have for all the saints.
[17:22] 1 tn Here δέ (de) has not been translated.
[17:22] 2 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.
[20:17] 3 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:17] 4 tc ‡ A number of significant witnesses (e.g., B C W 085 33 lat) have μαθητάς (maqhtas, “disciples”) after δώδεκα (dwdeka, “twelve”), perhaps by way of clarification, while other important witnesses lack the word (e.g., א D L Θ Ë1,13). The longer reading looks to be a scribal clarification, and hence is considered to be secondary. NA27 puts the word in brackets to show doubts about its authenticity.
[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.
[20:28] 9 sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.
[26:2] 10 tn Or “will be delivered up.”
[26:2] 11 sn See the note on crucified in 20:19.
[8:31] 12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:31] 13 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:31] 14 sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
[8:31] 15 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[9:31] 16 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”; 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.
[9:31] 17 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:31] 18 tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.
[9:31] 19 sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.
[10:32] 20 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:33] 21 tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.
[10:34] 22 tn Traditionally, “scourge him” (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.
[10:34] 23 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[10:34] 24 tc Most
[9:22] 25 sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
[9:22] 26 sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.
[9:22] 27 tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.
[9:22] 28 sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.
[9:31] 29 tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.
[9:31] 30 tn Or “accomplish,” “bring to completion.”
[9:31] 31 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:44] 32 tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.
[9:44] 33 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, “to the power of human beings”). 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.
[9:45] 34 tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.
[9:45] 35 sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.
[9:45] 36 tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[18:31] 37 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:31] 38 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:31] 39 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[18:31] 40 tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.
[18:32] 41 sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).
[18:32] 42 sn See Luke 22:63; 23:11, 36.
[18:32] 43 tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”
[18:32] 44 sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.
[18:33] 45 tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.
[18:33] 46 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[18:34] 47 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[18:34] 48 tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.
[18:34] 49 tn Grk “And this.” Here καί (kai) has not been translated.
[18:34] 50 sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.
[18:34] 51 tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.
[24:6] 52 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] 53 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] 54 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] 55 tn See Luke 9:22, 44; 13:33.
[24:7] 56 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] 57 sn See the note on crucify in 23:21.
[24:7] 58 tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.
[24:26] 59 tn This Greek particle (οὐχί, ouci) expects a positive reply.
[24:26] 60 sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).
[24:26] 61 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:26] sn See the note on Christ in 2:11.
[24:27] 62 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:27] 63 sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.
[24:27] 64 tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.
[24:46] 65 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:46] 66 tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.
[24:1] 67 sn The first day of the week is the day after the Sabbath.
[24:1] 68 tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.
[24:1] 69 tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.
[1:3] 70 tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).
[1:4] 71 tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).
