22:63 Now 14 the men who were holding Jesus 15 under guard began to mock him and beat him. 22:64 They 16 blindfolded him and asked him repeatedly, 17 “Prophesy! Who hit you?” 18 22:65 They also said many other things against him, reviling 19 him.
22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. 20 Then 21 they led Jesus 22 away to their council 23 22:67 and said, “If 24 you are the Christ, 25 tell us.” But he said to them, “If 26 I tell you, you will not 27 believe, 22:68 and if 28 I ask you, you will not 29 answer. 22:69 But from now on 30 the Son of Man will be seated at the right hand 31 of the power 32 of God.” 22:70 So 33 they all said, “Are you the Son of God, 34 then?” He answered 35 them, “You say 36 that I am.” 22:71 Then 37 they said, “Why do we need further testimony? We have heard it ourselves 38 from his own lips!” 39
1 tn 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.
2 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.
3 sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”
4 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
5 sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.
6 tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.
7 tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.
8 sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.
9 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
10 tn 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.
11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
12 tn “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).
13 sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.
14 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
15 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
16 tn Here καί (kai) has not been translated because of differences between Greek and English style.
17 tn 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.
18 tn Grk “Who is the one who hit you?”
19 tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).
20 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
22 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
23 sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
24 tn This is a first class condition in the Greek text.
25 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
26 tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.
27 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
28 tn This is also a third class condition in the Greek text.
29 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
30 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.
31 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.
32 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.
33 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.
34 sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.
35 tn Grk “He said to them.”
36 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.”
37 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
38 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.
39 tn Grk “from his own mouth” (an idiom).