Matius 20:19

20:19 and will turn him over to the Gentiles to be mocked and flogged severely ¹  and crucified. ²  Yet ³  on the third day, he will be raised.”

Lukas 18:32-33

18:32 For he will be handed over ⁴  to the Gentiles; he will be mocked, ⁵  mistreated, ⁶  and spat on. ⁷  18:33 They will flog him severely ⁸  and kill him. Yet ⁹  on the third day he will rise again.”

Lukas 20:20

Paying Taxes to Caesar

20:20 Then ¹⁰  they watched him carefully and sent spies who pretended to be sincere. ¹¹  They wanted to take advantage of what he might say ¹²  so that they could deliver him up to the authority and jurisdiction ¹³  of the governor.

Kisah Para Rasul 3:13

3:13 The God of Abraham, Isaac, and Jacob, ¹⁴  the God of our forefathers, ¹⁵  has glorified ¹⁶  his servant ¹⁷  Jesus, whom you handed over and rejected ¹⁸  in the presence of Pilate after he had decided ¹⁹  to release him.

[20:19]  ¹ 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]  ² 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]  ³ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[18:32]  ⁴ 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]  ⁵ sn See Luke 22:63; 23:11, 36.

[18:32]  ⁶ tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”

[18:32]  ⁷ 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]  ⁸ 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]  ⁹ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[20:20]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:20]  ¹¹ tn Grk “righteous,” but in this context the point is their false sincerity.

[20:20]  ¹² tn Grk “so that they might catch him in some word.”

[20:20]  ¹³ tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).

[3:13]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ¹⁷ 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]  ¹⁸ tn Or “denied,” “disowned.”

[3:13]  ¹⁹ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).