Discovery BoxMatthew 27:1-10
Context27:1 When 1 it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him. 27:2 They 2 tied him up, led him away, and handed him over to Pilate 3 the governor. 4
27:3 Now when 5 Judas, who had betrayed him, saw that Jesus 6 had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders, 27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!” 27:5 So 7 Judas threw the silver coins into the temple and left. Then he went out and hanged himself. 27:6 The 8 chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.” 27:7 After 9 consulting together they bought the Potter’s Field with it, as a burial place for foreigners. 27:8 For this reason that field has been called the “Field of Blood” to this day. 27:9 Then what was spoken by Jeremiah 10 the prophet was fulfilled: “They took the thirty silver coins, the price of the one whose price had been set by the people of Israel, 11 27:10 and they gave them for the potter’s field, as the Lord commanded me.” 12
Mark 15:1-5
Context15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law 13 and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. 14 15:2 So 15 Pilate asked him, “Are you the king 16 of the Jews?” He replied, 17 “You say so.” 18 15:3 Then 19 the chief priests began to accuse him repeatedly. 15:4 So Pilate asked him again, 20 “Have you nothing to say? See how many charges they are bringing against you!” 15:5 But Jesus made no further reply, so that Pilate was amazed.
Luke 23:1-5
Context23:1 Then 21 the whole group of them rose up and brought Jesus 22 before Pilate. 23 23:2 They 24 began to accuse 25 him, saying, “We found this man subverting 26 our nation, forbidding 27 us to pay the tribute tax 28 to Caesar 29 and claiming that he himself is Christ, 30 a king.” 23:3 So 31 Pilate asked Jesus, 32 “Are you the king 33 of the Jews?” He replied, “You say so.” 34 23:4 Then 35 Pilate said to the chief priests and the crowds, “I find no basis for an accusation 36 against this man.” 23:5 But they persisted 37 in saying, “He incites 38 the people by teaching throughout all Judea. It started in Galilee and ended up here!” 39
Acts 3:13
Context3:13 The God of Abraham, Isaac, and Jacob, 40 the God of our forefathers, 41 has glorified 42 his servant 43 Jesus, whom you handed over and rejected 44 in the presence of Pilate after he had decided 45 to release him.
[27:1] 1 tn Here δέ (de) has not been translated.
[27:2] 2 tn Here καί (kai) has not been translated.
[27:2] 3 tc Most
[27:2] 4 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.
[27:3] 5 tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.
[27:3] 6 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[27:5] 7 tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.
[27:6] 8 tn Here δέ (de) has not been translated.
[27:7] 9 tn Here δέ (de) has not been translated.
[27:9] 10 tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zacariou, “Zechariah”) while Φ 33 omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.
[27:9] 11 tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).
[27:10] 12 sn The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12-13, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2-6 the prophet visits a potter, and in Jer 32:6-15 he buys a field. D. A. Carson argues that Jer 19:1-13 is the source of the quotation augmented with various phrases drawn from Zech 11:12-13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.
[15:1] 13 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[15:1] 14 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.
[15:2] 15 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.
[15:2] 16 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
[15:2] 17 tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.
[15:2] 18 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).
[15:3] 19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:4] 20 tn Grk “Pilate asked him again, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[23:1] 21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:1] 22 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:1] 23 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] 24 tn Here δέ (de) has not been translated.
[23:2] 25 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] 26 tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.
[23:2] 27 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] 28 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] 29 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[23:2] 30 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:3] 31 tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.
[23:3] 32 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:3] 33 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] 34 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.
[23:4] 35 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:4] 36 tn Grk “find no cause.”
[23:5] 37 tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.
[23:5] 38 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] 39 tn Grk “beginning from Galilee until here.”
[3:13] 40 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] 41 tn Or “ancestors”; Grk “fathers.”
[3:13] 42 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 43 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] 44 tn Or “denied,” “disowned.”
[3:13] 45 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
