Mark 14:61-62

14:61 But he was silent and did not answer. Again the high priest questioned him, ¹  “Are you the Christ, ²  the Son of the Blessed One?” 14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand ³  of the Power ⁴  and coming with the clouds of heaven.” ⁵ 

Isaiah 44:6

The Absurdity of Idolatry

44:6 This is what the Lord, Israel’s king, says,

their protector, ⁶  the Lord who commands armies:

“I am the first and I am the last,

there is no God but me.

Zephaniah 3:15

3:15 The Lord has removed the judgment against you; ⁷ 

he has turned back your enemy.

Israel’s king, the Lord, is in your midst!

You no longer need to fear disaster.

Zechariah 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ⁸  and victorious, ⁹ 

humble and riding on a donkey ¹⁰  –

on a young donkey, the foal of a female donkey.

John 1:49

1:49 Nathanael answered him, “Rabbi, you are the Son of God; you are the king ¹¹  of Israel!” ¹² 

John 12:13

12:13 So they took branches of palm trees ¹³  and went out to meet him. They began to shout, ¹⁴  “Hosanna! ¹⁵  Blessed is the one who comes in the name of the Lord! ¹⁶  Blessed is ¹⁷  the king of Israel!”

John 19:12-15

19:12 From this point on, Pilate tried ¹⁸  to release him. But the Jewish leaders ¹⁹  shouted out, ²⁰  “If you release this man, ²¹  you are no friend of Caesar! ²²  Everyone who claims to be a king ²³  opposes Caesar!” 19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat ²⁴  in the place called “The Stone Pavement” ²⁵  (Gabbatha in ²⁶  Aramaic). ²⁷  19:14 (Now it was the day of preparation ²⁸  for the Passover, about noon. ²⁹ ) ³⁰  Pilate ³¹  said to the Jewish leaders, ³²  “Look, here is your king!”

19:15 Then they ³³  shouted out, “Away with him! Away with him! ³⁴  Crucify ³⁵  him!” Pilate asked, ³⁶  “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!”

John 20:25-29

20:25 The other disciples told him, “We have seen the Lord!” But he replied, ³⁷  “Unless I see the wounds ³⁸  from the nails in his hands, and put my finger into the wounds from the nails, and put my hand into his side, I will never believe it!” ³⁹ 

20:26 Eight days later the disciples were again together in the house, ⁴⁰  and Thomas was with them. Although the doors were locked, ⁴¹  Jesus came and stood among them and said, “Peace be with you!” 20:27 Then he said to Thomas, “Put ⁴²  your finger here, and examine ⁴³  my hands. Extend ⁴⁴  your hand and put it ⁴⁵  into my side. Do not continue in your unbelief, but believe.” ⁴⁶  20:28 Thomas replied to him, ⁴⁷  “My Lord and my God!” ⁴⁸  20:29 Jesus said to him, “Have you believed because you have seen me? Blessed are the people ⁴⁹  who have not seen and yet have believed.” ⁵⁰ 

[14:61]  ¹ tn Grk “questioned him and said to him.”

[14:61]  ² tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:62]  ³ sn An allusion to Ps 110:1. This 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.

[14:62]  ⁴ sn The expression the right hand of the Power 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.

[14:62]  ⁵ sn An allusion to Dan 7:13.

[44:6]  ⁶ tn Heb “his kinsman redeemer.” See the note at 41:14.

[3:15]  ⁷ tn Heb “your judgments,” that is, “the judgments directed against you.” The translation reflects the implications of the parallelism.

[9:9]  ⁸ tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).

[9:9]  ⁹ tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).

[9:9]  ¹⁰ sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).

[1:49]  ¹¹ tn Although βασιλεύς (basileus) lacks the article it is definite due to contextual and syntactical considerations. See ExSyn 263.

[1:49]  ¹² sn Nathanael’s confession – You are the Son of God; you are the King of Israel – is best understood as a confession of Jesus’ messiahship. It has strong allusions to Ps 2:6-7, a well-known messianic psalm. What Nathanael’s exact understanding was at this point is hard to determine, but “son of God” was a designation for the Davidic king in the OT, and Nathanael parallels it with King of Israel here.

[12:13]  ¹³ sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).

[12:13]  ¹⁴ tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.

[12:13]  ¹⁵ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[12:13]  ¹⁶ sn A quotation from Ps 118:25-26.

[12:13]  ¹⁷ tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).

[19:12]  ¹⁸ tn Grk “sought.”

[19:12]  ¹⁹ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.

[19:12]  ²⁰ tn Grk “shouted out, saying.”

[19:12]  ²¹ tn Grk “this one.”

[19:12]  ²² sn Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris (John [NICNT], 798) thinks it is “unlikely” that the title is used in the technical sense, and J. H. Bernard (St. John [ICC], 2:621) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian (a.d. 69-79). But there appears to be significant evidence for much earlier usage. Some of this is given in BDAG 498-99 s.v. Καῖσαρ. E. Bammel (“φίλος τοῦ καίσαρος (John 19:12),” TLZ 77 [1952]: 205-10) listed significant and convincing arguments that the official title was indeed in use at the time. Granting that the title was in use during this period, what is the likelihood that it had been bestowed on Pilate? Pilate was of the equestrian order, that is, of lower nobility as opposed to senatorial rank. As such he would have been eligible to receive such an honor. It also appears that the powerful Sejanus was his patron in Rome, and Sejanus held considerable influence with Tiberius. Tacitus (Annals 6.8) quotes Marcus Terentius in his defense before the Senate as saying that close friendship with Sejanus “was in every case a powerful recommendation to the Emperor’s friendship.” Thus it is possible that Pilate held this honor. Therefore it appears that the Jewish authorities were putting a good deal of psychological pressure on Pilate to convict Jesus. They had, in effect, finally specified the charge against Jesus as treason: “Everyone who makes himself to be king opposes Caesar.” If Pilate now failed to convict Jesus the Jewish authorities could complain to Rome that Pilate had released a traitor. This possibility carried more weight with Pilate than might at first be evident: (1) Pilate’s record as governor was not entirely above reproach; (2) Tiberius, who lived away from Rome as a virtual recluse on the island of Capri, was known for his suspicious nature, especially toward rivals or those who posed a political threat; and (3) worst of all, Pilate’s patron in Rome, Sejanus, had recently come under suspicion of plotting to seize the imperial succession for himself. Sejanus was deposed in October of a.d. 31. It may have been to Sejanus that Pilate owed his appointment in Judea. Pilate was now in a very delicate position. The Jewish authorities may have known something of this and deliberately used it as leverage against him. Whether or not they knew just how potent their veiled threat was, it had the desired effect. Pilate went directly to the judgment seat to pronounce his judgment.

[19:12]  ²³ tn Grk “who makes himself out to be a king.”

[19:13]  ²⁴ tn Or “the judge’s seat.”

[19:13]  ²⁵ sn The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to a.d. 135, however.

[19:13]  ²⁶ tn Grk “in Hebrew.”

[19:13]  ²⁷ sn This is a parenthetical note by the author.

[19:14]  ²⁸ sn The term day of preparation (παρασκευή, paraskeuh) appears in all the gospels as a description of the day on which Jesus died. It could refer to any Friday as the day of preparation for the Sabbath (Saturday), and this is the way the synoptic gospels use the term (Matt 27:62, Mark 15:42, and Luke 23:54). John, however, specifies in addition that this was not only the day of preparation of the Sabbath, but also the day of preparation of the Passover, so that the Sabbath on the following day was the Passover (cf. 19:31).

[19:14]  ²⁹ tn Grk “about the sixth hour.”

[19:14]  ³⁰ sn This is a parenthetical note by the author.

[19:14]  ³¹ tn Grk “And he”; the referent (Pilate) has been specified in the translation for clarity, and the conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:14]  ³² tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.

[19:15]  ³³ tn Grk “Then these.”

[19:15]  ³⁴ tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[19:15]  ³⁵ sn See the note on Crucify in 19:6.

[19:15]  ³⁶ tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.

[20:25]  ³⁷ tn Grk “but he said to them.”

[20:25]  ³⁸ tn Or “marks.”

[20:25]  ³⁹ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context. The use of “it” here as direct object of the verb πιστεύσω (pisteusw) specifies exactly what Thomas was refusing to believe: that Jesus had risen from the dead, as reported by his fellow disciples. Otherwise the English reader may be left with the impression Thomas was refusing to “believe in” Jesus, or “believe Jesus to be the Christ.” The dramatic tension in this narrative is heightened when Thomas, on seeing for himself the risen Christ, believes more than just the resurrection (see John 20:28).

[20:26]  ⁴⁰ tn Grk “were inside”; the word “together” is implied.

[20:26]  ⁴¹ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:27]  ⁴² tn Or “Extend” or “Reach out.” The translation “put” or “reach out” for φέρω (ferw) here is given in BDAG 1052 s.v. 4.

[20:27]  ⁴³ tn Grk “see.” The Greek verb ἴδε (ide) is often used like its cognate ἰδού (idou) in Hellenistic Greek (which is “used to emphasize the …importance of someth.” [BDAG 468 s.v. ἰδού 1.b.ε]).

[20:27]  ⁴⁴ tn Or “reach out” or “put.”

[20:27]  ⁴⁵ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[20:27]  ⁴⁶ tn Grk “and do not be unbelieving, but believing.”

[20:28]  ⁴⁷ tn Grk “answered and said to him.”

[20:28]  ⁴⁸ sn Should Thomas’ exclamation be understood as two subjects with the rest of the sentence omitted (“My Lord and my God has truly risen from the dead”), as predicate nominatives (“You are my Lord and my God”), or as vocatives (“My Lord and my God!”)? Probably the most likely is something between the second and third alternatives. It seems that the second is slightly more likely here, because the context appears confessional. Thomas’ statement, while it may have been an exclamation, does in fact confess the faith which he had previously lacked, and Jesus responds to Thomas’ statement in the following verse as if it were a confession. With the proclamation by Thomas here, it is difficult to see how any more profound analysis of Jesus’ person could be given. It echoes 1:1 and 1:14 together: The Word was God, and the Word became flesh (Jesus of Nazareth). The Fourth Gospel opened with many other titles for Jesus: the Lamb of God (1:29, 36); the Son of God (1:34, 49); Rabbi (1:38); Messiah (1:41); the King of Israel (1:49); the Son of Man (1:51). Now the climax is reached with the proclamation by Thomas, “My Lord and my God,” and the reader has come full circle from 1:1, where the author had introduced him to who Jesus was, to 20:28, where the last of the disciples has come to the full realization of who Jesus was. What Jesus had predicted in John 8:28 had come to pass: “When you lift up the Son of Man, then you will know that I am he” (Grk “I am”). By being lifted up in crucifixion (which led in turn to his death, resurrection, and exaltation with the Father) Jesus has revealed his true identity as both Lord (κύριος [kurios], used by the LXX to translate Yahweh) and God (θεός [qeos], used by the LXX to translate Elohim).

[20:29]  ⁴⁹ tn Grk “are those.”

[20:29]  ⁵⁰ tn Some translations treat πιστεύσαντες (pisteusante") as a gnomic aorist (timeless statement) and thus equivalent to an English present tense: “and yet believe” (RSV). This may create an effective application of the passage to the modern reader, but the author is probably thinking of those people who had already believed without the benefit of seeing the risen Jesus, on the basis of reports by others or because of circumstantial evidence (see John 20:8).