Discovery BoxMark 15:1
Context15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law 1 and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. 2
Matthew 27:2
Context27:2 They 3 tied him up, led him away, and handed him over to Pilate 4 the governor. 5
Luke 23:1-2
Context23:1 Then 6 the whole group of them rose up and brought Jesus 7 before Pilate. 8 23:2 They 9 began to accuse 10 him, saying, “We found this man subverting 11 our nation, forbidding 12 us to pay the tribute tax 13 to Caesar 14 and claiming that he himself is Christ, 15 a king.”
Luke 23:21
Context23:21 But they kept on shouting, 16 “Crucify, crucify 17 him!”
John 18:28
Context18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. 18 (Now it was very early morning.) 19 They 20 did not go into the governor’s residence 21 so they would not be ceremonially defiled, but could eat the Passover meal.
John 19:11
Context19:11 Jesus replied, “You would have no authority 22 over me at all, unless it was given to you from above. Therefore the one who handed me over to you 23 is guilty of greater sin.” 24
Acts 3:13-14
Context3:13 The God of Abraham, Isaac, and Jacob, 25 the God of our forefathers, 26 has glorified 27 his servant 28 Jesus, whom you handed over and rejected 29 in the presence of Pilate after he had decided 30 to release him. 3:14 But you rejected 31 the Holy and Righteous One and asked that a man who was a murderer be released to you.
[15:1] 1 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[15:1] 2 sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.
[27:2] 3 tn Here καί (kai) has not been translated.
[27:2] 4 tc Most
[27:2] 5 sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it from being used to execute Roman sympathizers.
[23:1] 6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:1] 7 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:1] 8 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] 9 tn Here δέ (de) has not been translated.
[23:2] 10 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] 11 tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.
[23:2] 12 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] 13 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] 14 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[23:2] 15 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:21] 16 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:21] 17 tn This double present imperative is emphatic.
[18:28] 18 tn Grk “to the praetorium.”
[18:28] 19 sn This is a parenthetical note by the author.
[18:28] 20 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] 21 tn Grk “into the praetorium.”
[19:11] 23 tn Or “who delivered me over to you.”
[19:11] 24 tn Grk “has the greater sin” (an idiom).
[3:13] 25 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] 26 tn Or “ancestors”; Grk “fathers.”
[3:13] 27 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 28 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] 29 tn Or “denied,” “disowned.”
[3:13] 30 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
