Psalms 86:14

86:14 O God, arrogant men attack me; ¹ 

a gang ²  of ruthless men, who do not respect you, seek my life. ³ 

Jeremiah 12:6

12:6 As a matter of fact, ⁴  even your own brothers

and the members of your own family have betrayed you too.

Even they have plotted to do away with you. ⁵ 

So do not trust them even when they say kind things ⁶  to you.

Matthew 26:57

Condemned by the Sanhedrin

26:57 Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house ⁷  the experts in the law ⁸  and the elders had gathered.

Mark 15:16-20

Jesus is Mocked

15:16 So ⁹  the soldiers led him into the palace (that is, the governor’s residence) ¹⁰  and called together the whole cohort. ¹¹  15:17 They put a purple cloak ¹²  on him and after braiding ¹³  a crown of thorns, ¹⁴  they put it on him. 15:18 They began to salute him: “Hail, king of the Jews!” ¹⁵  15:19 Again and again ¹⁶  they struck him on the head with a staff ¹⁷  and spit on him. Then they knelt down and paid homage to him. 15:20 When they had finished mocking ¹⁸  him, they stripped him of the purple cloak and put his own clothes back on him. Then ¹⁹  they led him away to crucify him. ²⁰ 

Luke 22:63-71

22:63 Now ²¹  the men who were holding Jesus ²²  under guard began to mock him and beat him. 22:64 They ²³  blindfolded him and asked him repeatedly, ²⁴  “Prophesy! Who hit you?” ²⁵  22:65 They also said many other things against him, reviling ²⁶  him.

22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. ²⁷  Then ²⁸  they led Jesus ²⁹  away to their council ³⁰  22:67 and said, “If ³¹  you are the Christ, ³²  tell us.” But he said to them, “If ³³  I tell you, you will not ³⁴  believe, 22:68 and if ³⁵  I ask you, you will not ³⁶  answer. 22:69 But from now on ³⁷  the Son of Man will be seated at the right hand ³⁸  of the power ³⁹  of God.” 22:70 So ⁴⁰  they all said, “Are you the Son of God, ⁴¹  then?” He answered ⁴²  them, “You say ⁴³  that I am.” 22:71 Then ⁴⁴  they said, “Why do we need further testimony? We have heard it ourselves ⁴⁵  from his own lips!” ⁴⁶ 

Luke 23:4-5

23:4 Then ⁴⁷  Pilate said to the chief priests and the crowds, “I find no basis for an accusation ⁴⁸  against this man.” 23:5 But they persisted ⁴⁹  in saying, “He incites ⁵⁰  the people by teaching throughout all Judea. It started in Galilee and ended up here!” ⁵¹ 

Luke 23:10-11

23:10 The chief priests and the experts in the law ⁵²  were there, vehemently accusing him. ⁵³  23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, ⁵⁴  dressing him in elegant clothes, ⁵⁵  Herod ⁵⁶  sent him back to Pilate.

Luke 23:23

23:23 But they were insistent, ⁵⁷  demanding with loud shouts that he be crucified. And their shouts prevailed.

[86:14]  ¹ tn Heb “rise up against me.”

[86:14]  ² tn Or “assembly.”

[86:14]  ³ tn Heb “seek my life and do not set you before them.” See Ps 54:3.

[12:6]  ⁴ tn This is an attempt to give some contextual sense to the particle “for, indeed” (כִּי, ki).

[12:6]  ⁵ tn Heb “they have called after you fully”; or “have lifted up loud voices against you.” The word “against” does not seem quite adequate for the preposition “after.” The preposition “against” would be Hebrew עַל (’al). The idea appears to be that they are chasing after him, raising their voices along with those of the conspirators to have him killed.

[12:6]  ⁶ tn Heb “good things.” See BDB 373 s.v. II טוֹב 2 for this nuance and compare Prov 12:25 for usage.

[26:57]  ⁷ tn Grk “where.”

[26:57]  ⁸ tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.

[15:16]  ⁹ tn Here δέ (de) has been translated as “So” to indicate that the soldiers’ action is in response to Pilate’s condemnation of the prisoner in v. 15.

[15:16]  ¹⁰ tn Grk “(that is, the praetorium).”

[15:16]  ¹¹ sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.

[15:17]  ¹² sn The purple cloak probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king (cf. 15:2).

[15:17]  ¹³ tn Or “weaving.”

[15:17]  ¹⁴ sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.

[15:18]  ¹⁵ tn Or “Long live the King of the Jews!”

[15:19]  ¹⁶ tn The verb here has been translated as an iterative imperfect.

[15:19]  ¹⁷ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.

[15:20]  ¹⁸ tn The aorist tense is taken consummatively here.

[15:20]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:20]  ²⁰ sn See the note on Crucify in 15:13.

[22:63]  ²¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:63]  ²² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:64]  ²³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:64]  ²⁴ tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.

[22:64]  ²⁵ tn Grk “Who is the one who hit you?”

[22:65]  ²⁶ tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).

[22:66]  ²⁷ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:66]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:66]  ²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:66]  ³⁰ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

[22:67]  ³¹ tn This is a first class condition in the Greek text.

[22:67]  ³² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:67]  ³³ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

[22:67]  ³⁴ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[22:68]  ³⁵ tn This is also a third class condition in the Greek text.

[22:68]  ³⁶ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[22:69]  ³⁷ sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.

[22:69]  ³⁸ sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and 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.

[22:69]  ³⁹ sn The expression the right hand of the power of God 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.

[22:70]  ⁴⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

[22:70]  ⁴¹ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

[22:70]  ⁴² tn Grk “He said to them.”

[22:70]  ⁴³ sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”

[22:71]  ⁴⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:71]  ⁴⁵ sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.

[22:71]  ⁴⁶ tn Grk “from his own mouth” (an idiom).

[23:4]  ⁴⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:4]  ⁴⁸ tn Grk “find no cause.”

[23:5]  ⁴⁹ tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.

[23:5]  ⁵⁰ 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]  ⁵¹ tn Grk “beginning from Galilee until here.”

[23:10]  ⁵² tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[23:10]  ⁵³ sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.

[23:11]  ⁵⁴ tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.

[23:11]  ⁵⁵ sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.

[23:11]  ⁵⁶ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:23]  ⁵⁷ tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.