Matthew 11:3-5

11:3 “Are you the one who is to come, ¹  or should we look for another?” 11:4 Jesus answered them, ²  “Go tell John what you hear and see: ³  11:5 The blind see, the ⁴  lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them.

Matthew 26:63-68

26:63 But Jesus was silent. The ⁵  high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, ⁶  the Son of God.” 26:64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand ⁷  of the Power ⁸  and coming on the clouds of heaven.” ⁹  26:65 Then the high priest tore his clothes and declared, ¹⁰  “He has blasphemed! Why do we still need witnesses? Now ¹¹  you have heard the blasphemy! 26:66 What is your verdict?” ¹²  They ¹³  answered, “He is guilty and deserves ¹⁴  death.” 26:67 Then they spat in his face and struck him with their fists. And some slapped him, 26:68 saying, “Prophesy for us, you Christ! ¹⁵  Who hit you?” ¹⁶ 

Mark 14:61-66

14:61 But he was silent and did not answer. Again the high priest questioned him, ¹⁷  “Are you the Christ, ¹⁸  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 ¹⁹  of the Power ²⁰  and coming with the clouds of heaven.” ²¹  14:63 Then the high priest tore his clothes and said, “Why do we still need witnesses? 14:64 You have heard the blasphemy! What is your verdict?” ²²  They all condemned him as deserving death. 14:65 Then ²³  some began to spit on him, and to blindfold him, and to strike him with their fists, saying, “Prophesy!” The guards also took him and beat ²⁴  him.

Peter’s Denials

14:66 Now ²⁵  while Peter was below in the courtyard, one of the high priest’s slave girls ²⁶  came by.

John 10:24

10:24 The Jewish leaders ²⁷  surrounded him and asked, ²⁸  “How long will you keep us in suspense? ²⁹  If you are the Christ, ³⁰  tell us plainly.” ³¹ 

[11:3]  ¹ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Matt 3:1-12.

[11:4]  ² tn Grk “And answering, Jesus said to them.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:4]  ³ sn What you hear and see. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

[11:5]  ⁴ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Two other conjunctions are omitted in this series.

[26:63]  ⁵ tn Here καί (kai) has not been translated.

[26:63]  ⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:64]  ⁷ 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.

[26:64]  ⁸ 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.

[26:64]  ⁹ sn An allusion to Dan 7:13 (see also Matt 24:30).

[26:65]  ¹⁰ tn Grk “the high priest tore his clothes, saying.”

[26:65]  ¹¹ tn Grk “Behold now.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[26:66]  ¹² tn Grk “What do you think?”

[26:66]  ¹³ tn Grk “answering, they said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.

[26:66]  ¹⁴ tn Grk “he is guilty of death.” L&N 88.313 states, “pertaining to being guilty and thus deserving some particular penalty – ‘guilty and deserving, guilty and punishable by.’ οἱ δὲ ἀποκριθέντες εἶπαν, ᾿Ενοχος θανάτου ἐστίν ‘they answered, He is guilty and deserves death’ Mt 26:66.”

[26:68]  ¹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:68]  ¹⁶ tn Grk “Who is the one who hit you?”

[14:61]  ¹⁷ tn Grk “questioned him and said to him.”

[14:61]  ¹⁸ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:62]  ¹⁹ 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]  ²⁰ 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]  ²¹ sn An allusion to Dan 7:13.

[14:64]  ²² tn Grk “What do you think?”

[14:65]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:65]  ²⁴ tn For the translation of ῥάπισμα (rJapisma), see L&N 19.4.

[14:66]  ²⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:66]  ²⁶ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[10:24]  ²⁷ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. The question they ask Jesus (“Are you the Christ?”) is the same one they sent and asked of John the Baptist in the desert (see John 1:19-34). See also the note on the phrase “the Jewish people” in v. 19.

[10:24]  ²⁸ tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.

[10:24]  ²⁹ tn Grk “How long will you take away our life?” (an idiom which meant to keep one from coming to a conclusion about something). The use of the phrase τὴν ψυχὴν ἡμῶν αἴρεις (thn yuchn Jhmwn airei") meaning “to keep in suspense” is not well attested, although it certainly fits the context here. In modern Greek the phrase means “to annoy, bother.”

[10:24]  ³⁰ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[10:24]  ³¹ tn Or “publicly.”