Discovery BoxMark 10:33-34
Context10:33 “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. 1 They will condemn him to death and will turn him over to the Gentiles. 10:34 They will mock him, spit on him, flog 2 him severely, and kill him. Yet 3 after three days, 4 he will rise again.”
Matthew 20:18-19
Context20:18 “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.”
Luke 18:32-33
Context18:32 For he will be handed over 9 to the Gentiles; he will be mocked, 10 mistreated, 11 and spat on. 12 18:33 They will flog him severely 13 and kill him. Yet 14 on the third day he will rise again.”
Luke 23:1-5
Context23:1 Then 15 the whole group of them rose up and brought Jesus 16 before Pilate. 17 23:2 They 18 began to accuse 19 him, saying, “We found this man subverting 20 our nation, forbidding 21 us to pay the tribute tax 22 to Caesar 23 and claiming that he himself is Christ, 24 a king.” 23:3 So 25 Pilate asked Jesus, 26 “Are you the king 27 of the Jews?” He replied, “You say so.” 28 23:4 Then 29 Pilate said to the chief priests and the crowds, “I find no basis for an accusation 30 against this man.” 23:5 But they persisted 31 in saying, “He incites 32 the people by teaching throughout all Judea. It started in Galilee and ended up here!” 33
John 18:28-38
Context18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. 34 (Now it was very early morning.) 35 They 36 did not go into the governor’s residence 37 so they would not be ceremonially defiled, but could eat the Passover meal. 18:29 So Pilate came outside to them and said, “What accusation 38 do you bring against this man?” 39 18:30 They replied, 40 “If this man 41 were not a criminal, 42 we would not have handed him over to you.” 43
18:31 Pilate told them, 44 “Take him yourselves and pass judgment on him 45 according to your own law!” 46 The Jewish leaders 47 replied, 48 “We cannot legally put anyone to death.” 49 18:32 (This happened 50 to fulfill the word Jesus had spoken when he indicated 51 what kind of death he was going to die. 52 )
18:33 So Pilate went back into the governor’s residence, 53 summoned Jesus, and asked him, “Are you the king of the Jews?” 54 18:34 Jesus replied, 55 “Are you saying this on your own initiative, 56 or have others told you about me?” 18:35 Pilate answered, “I am not a Jew, am I? 57 Your own people 58 and your chief priests handed you over 59 to me. What have you done?”
18:36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being 60 handed over 61 to the Jewish authorities. 62 But as it is, 63 my kingdom is not from here.” 18:37 Then Pilate said, 64 “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world – to testify to the truth. Everyone who belongs to the truth listens to 65 my voice.” 18:38 Pilate asked, 66 “What is truth?” 67
When he had said this he went back outside to the Jewish leaders 68 and announced, 69 “I find no basis for an accusation 70 against him.
Acts 3:13
Context3:13 The God of Abraham, Isaac, and Jacob, 71 the God of our forefathers, 72 has glorified 73 his servant 74 Jesus, whom you handed over and rejected 75 in the presence of Pilate after he had decided 76 to release him.
[10:33] 1 tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.
[10:34] 2 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] 3 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[10:34] 4 tc Most
[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.
[18:32] 9 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] 10 sn See Luke 22:63; 23:11, 36.
[18:32] 11 tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”
[18:32] 12 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] 13 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] 14 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[23:1] 15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:1] 16 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:1] 17 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] 18 tn Here δέ (de) has not been translated.
[23:2] 19 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] 20 tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.
[23:2] 21 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] 22 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] 23 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[23:2] 24 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:3] 25 tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.
[23:3] 26 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:3] 27 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] 28 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.
[23:4] 29 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:4] 30 tn Grk “find no cause.”
[23:5] 31 tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.
[23:5] 32 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] 33 tn Grk “beginning from Galilee until here.”
[18:28] 34 tn Grk “to the praetorium.”
[18:28] 35 sn This is a parenthetical note by the author.
[18:28] 36 tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[18:28] 37 tn Grk “into the praetorium.”
[18:29] 39 sn In light of the fact that Pilate had cooperated with them in Jesus’ arrest by providing Roman soldiers, the Jewish authorities were probably expecting Pilate to grant them permission to carry out their sentence on Jesus without resistance (the Jews were not permitted to exercise capital punishment under the Roman occupation without official Roman permission, cf. v. 31). They must have been taken somewhat by surprise by Pilate’s question “What accusation do you bring against this man,” because it indicated that he was going to try the prisoner himself. Thus Pilate was regarding the trial before Caiaphas and the Sanhedrin as only an inquiry and their decision as merely an accusation.
[18:30] 40 tn Grk “They answered and said to him.”
[18:30] 42 tn Or “an evildoer”; Grk “one doing evil.”
[18:30] 43 tn Or “would not have delivered him over.”
[18:31] 44 tn Grk “Then Pilate said to them.”
[18:31] 45 tn Or “judge him.” For the translation “pass judgment on him” see R. E. Brown (John [AB], 2:848).
[18:31] 46 sn Pilate, as the sole representative of Rome in a troubled area, was probably in Jerusalem for the Passover because of the danger of an uprising (the normal residence for the Roman governor was in Caesarea as mentioned in Acts 23:35). At this time on the eve of the feast he would have been a busy and perhaps even a worried man. It is not surprising that he offered to hand Jesus back over to the Jewish authorities to pass judgment on him. It may well be that Pilate realized when no specific charge was mentioned that he was dealing with an internal dispute over some religious matter. Pilate wanted nothing to do with such matters, as the statement “Pass judgment on him according to your own law!” indicates. As far as the author is concerned, this points out who was really responsible for Jesus’ death: The Roman governor Pilate would have had nothing to do with it if he had not been pressured by the Jewish religious authorities, upon whom the real responsibility rested.
[18:31] 47 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12.
[18:31] 48 tn Grk “said to him.”
[18:31] 49 tn Grk “It is not permitted to us to kill anyone.”
[18:32] 50 tn The words “This happened” are not in the Greek text but are implied.
[18:32] 51 tn Or “making clear.”
[18:32] 52 sn A reference to John 12:32.
[18:33] 53 tn Grk “into the praetorium.”
[18:33] 54 sn It is difficult to discern Pilate’s attitude when he asked, “Are you the king of the Jews?” Some have believed the remark to be sarcastic or incredulous as Pilate looked at this lowly and humble prisoner: “So you’re the king of the Jews, are you?” Others have thought the Roman governor to have been impressed by Jesus’ regal disposition and dignity, and to have sincerely asked, “Are you really the king of the Jews?” Since it will later become apparent (v. 38) that Pilate considered Jesus innocent (and therefore probably also harmless) an attitude of incredulity is perhaps most likely, but this is far from certain in the absence of clear contextual clues.
[18:34] 55 tn Grk “Jesus answered.”
[18:34] 56 tn Grk “saying this from yourself.”
[18:35] 57 sn Many have seen in Pilate’s reply “I am not a Jew, am I?” the Roman contempt for the Jewish people. Some of that may indeed be present, but strictly speaking, all Pilate affirms is that he, as a Roman, has no firsthand knowledge of Jewish custom or belief. What he knows of Jesus must have come from the Jewish authorities. They are the ones (your own people and your chief priests) who have handed Jesus over to Pilate.
[18:35] 58 tn Or “your own nation.”
[18:35] 59 tn Or “delivered you over.”
[18:36] 60 tn Grk “so that I may not be.”
[18:36] 61 tn Or “delivered over.”
[18:36] 62 tn Or “the Jewish leaders”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. In the translation “authorities” was preferred over “leaders” for stylistic reasons.
[18:37] 64 tn Grk “said to him.”
[18:37] 65 tn Or “obeys”; Grk “hears.”
[18:38] 66 tn Grk “Pilate said.”
[18:38] 67 sn With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6).
[18:38] 68 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. The term also occurs in v. 31, where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John’s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6.
[18:38] 69 tn Grk “said to them.”
[18:38] 70 tn Grk “find no cause.”
[3:13] 71 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] 72 tn Or “ancestors”; Grk “fathers.”
[3:13] 73 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 74 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] 75 tn Or “denied,” “disowned.”
[3:13] 76 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
