Yohanes 10:17-18

10:17 This is why the Father loves me ¹  – because I lay down my life, ²  so that I may take it back again. 10:18 No one takes it away from me, but I lay it down ³  of my own free will. ⁴  I have the authority ⁵  to lay it down, and I have the authority ⁶  to take it back again. This commandment ⁷  I received from my Father.”

Yohanes 13:1

Washing the Disciples’ Feet

13:1 Just before the Passover feast, Jesus knew that his time ⁸  had come to depart ⁹  from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. ¹⁰ 

Yohanes 19:28

Jesus’ Death

19:28 After this Jesus, realizing that by this time ¹¹  everything was completed, ¹²  said (in order to fulfill the scripture), ¹³  “I am thirsty!” ¹⁴ 

Matius 16:21

First Prediction of Jesus’ Death and Resurrection

16:21 From that time on ¹⁵  Jesus began to show his disciples that he must go to Jerusalem ¹⁶  and suffer ¹⁷  many things at the hands of the elders, chief priests, and experts in the law, ¹⁸  and be killed, and on the third day be raised.

Matius 17:22-23

Second Prediction of Jesus’ Death and Resurrection

17:22 When ¹⁹  they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. ²⁰  17:23 They will kill him, and on the third day he will be raised.” And they became greatly distressed.

Matius 20:18-19

20:18 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the experts in the law. ²¹  They will condemn him to death, 20:19 and will turn him over to the Gentiles to be mocked and flogged severely ²²  and crucified. ²³  Yet ²⁴  on the third day, he will be raised.”

Matius 26:2

26:2 “You know that after two days the Passover is coming, and the Son of Man will be handed over ²⁵  to be crucified.” ²⁶ 

Matius 26:21

26:21 And while they were eating he said, “I tell you the truth, ²⁷  one of you will betray me.” ²⁸ 

Matius 26:31

The Prediction of Peter’s Denial

26:31 Then Jesus said to them, “This night you will all fall away because of me, for it is written:

‘I will strike the shepherd,

and the sheep of the flock will be scattered.’ ²⁹ 

Markus 10:33-34

10:33 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and experts in the law. ³⁰  They will condemn him to death and will turn him over to the Gentiles. 10:34 They will mock him, spit on him, flog ³¹  him severely, and kill him. Yet ³²  after three days, ³³  he will rise again.”

Lukas 18:31-33

Another Prediction of Jesus’ Passion

18:31 Then ³⁴  Jesus ³⁵  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ³⁶  and everything that is written about the Son of Man by the prophets will be accomplished. ³⁷  18:32 For he will be handed over ³⁸  to the Gentiles; he will be mocked, ³⁹  mistreated, ⁴⁰  and spat on. ⁴¹  18:33 They will flog him severely ⁴²  and kill him. Yet ⁴³  on the third day he will rise again.”

Lukas 24:6-7

24:6 He is not here, but has been raised! ⁴⁴  Remember how he told you, while he was still in Galilee, ⁴⁵  24:7 that ⁴⁶  the Son of Man must be delivered ⁴⁷  into the hands of sinful men, ⁴⁸  and be crucified, ⁴⁹  and on the third day rise again.” ⁵⁰ 

Lukas 24:44

Jesus’ Final Commission

24:44 Then ⁵¹  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ⁵²  in the law of Moses and the prophets and the psalms ⁵³  must be fulfilled.”

Kisah Para Rasul 2:28

2:28 You have made known to me the paths of life;

you will make me full of joy with your presence.’ ⁵⁴ 

Kisah Para Rasul 4:24-28

4:24 When they heard this, they raised their voices to God with one mind ⁵⁵  and said, “Master of all, ⁵⁶  you who made the heaven, the earth, ⁵⁷  the sea, and everything that is in them, 4:25 who said by the Holy Spirit through ⁵⁸  your servant David our forefather, ⁵⁹ 

‘Why do the nations ⁶⁰  rage, ⁶¹ 

and the peoples plot foolish ⁶²  things?

4:26 The kings of the earth stood together, ⁶³ 

and the rulers assembled together,

against the Lord and against his ⁶⁴  Christ.’ ⁶⁵ 

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ⁶⁶  your holy servant Jesus, whom you anointed, ⁶⁷  4:28 to do as much as your power ⁶⁸  and your plan ⁶⁹  had decided beforehand ⁷⁰  would happen.

Kisah Para Rasul 20:22-23

20:22 And now, ⁷¹  compelled ⁷²  by the Spirit, I am going to Jerusalem ⁷³  without knowing what will happen to me there, ⁷⁴  20:23 except ⁷⁵  that the Holy Spirit warns ⁷⁶  me in town after town ⁷⁷  that ⁷⁸  imprisonment ⁷⁹  and persecutions ⁸⁰  are waiting for me.

[10:17]  ¹ tn Grk “Because of this the Father loves me.”

[10:17]  ² tn Or “die willingly.”

[10:18]  ³ tn Or “give it up.”

[10:18]  ⁴ tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.

[10:18]  ⁵ tn Or “I have the right.”

[10:18]  ⁶ tn Or “I have the right.”

[10:18]  ⁷ tn Or “order.”

[13:1]  ⁸ tn Grk “his hour.”

[13:1]  ⁹ tn Grk “that he should depart.” The ἵνα (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).

[13:1]  ¹⁰ tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”).

[13:1]  sn The full extent of Jesus’ love for his disciples is not merely seen in his humble service to them in washing their feet (the most common interpretation of the passage). The full extent of his love for them is demonstrated in his sacrificial death for them on the cross. The footwashing episode which follows then becomes a prophetic act, or acting out beforehand, of his upcoming death on their behalf. The message for the disciples was that they were to love one another not just in humble, self-effacing service, but were to be willing to die for one another. At least one of them got this message eventually, though none understood it at the time (see 1 John 3:16).

[19:28]  ¹¹ tn Or “that already.”

[19:28]  ¹² tn Or “finished,” “accomplished”; Grk “fulfilled.”

[19:28]  ¹³ sn A reference to Ps 69:21 or Ps 22:15.

[19:28]  ¹⁴ sn In order to fulfill (τελειωθῇ [teleiwqh], a wordplay on the previous statement that everything was completed [τετέλεσται, tetelestai]) the scripture, he said, “I am thirsty.” The scripture referred to is probably Ps 69:21, “They also gave me gall for my food, and for my thirst they gave me vinegar to drink.” Also suggested, however, is Ps 22:15, “My tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.” Ps 22:1 reads “My God, my God, why have you forsaken me?,” a statement Jesus makes from the cross in both Matt 27:46 and Mark 15:34. In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39 associates the living water with the Holy Spirit, Jesus’ statement here in 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1, Matt 27:46, and Mark 15:34).

[16:21]  ¹⁵ tn Grk “From then.”

[16:21]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:21]  ¹⁷ sn The necessity that the Son of Man suffer is the particular point that needed emphasis since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[16:21]  ¹⁸ tn Or “and scribes.” See the note on the phrase “experts in the law” in 2:4.

[17:22]  ¹⁹ tn Here δέ (de) has not been translated.

[17:22]  ²⁰ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV “into human hands”; TEV, CEV “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[20:18]  ²¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[20:19]  ²² tn Traditionally, “scourged” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[20:19]  ²³ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[20:19]  ²⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[26:2]  ²⁵ tn Or “will be delivered up.”

[26:2]  ²⁶ sn See the note on crucified in 20:19.

[26:21]  ²⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[26:21]  ²⁸ tn Or “will hand me over.”

[26:31]  ²⁹ sn A quotation from Zech 13:7.

[10:33]  ³⁰ tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.

[10:34]  ³¹ tn Traditionally, “scourge him” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[10:34]  ³² tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[10:34]  ³³ tc Most mss, especially the later ones (A^[*^] W Θ Ë^1,13 Ï sy), have “on the third day” (τῇ τρίτῃ ἡμέρᾳ, th trith Jhmera) instead of “after three days.” But not only does Mark nowhere else speak of the resurrection as occurring on the third day, the idiom he uses is a harder reading (cf. Mark 8:31; 9:31, though in the latter text the later witnesses also have τῇ τρίτῃ ἡμέρᾳ). Further, τῇ τρίτῃ ἡμέρᾳ conforms to the usage that is almost universally used in Matthew and Luke, and is found in the parallels to this text (Matt 20:19; Luke 18:33). Thus, scribes would be doubly motivated to change the wording. The most reliable witnesses, along with several other mss (א B C D L Δ Ψ 579 892 2427 it co), have resisted this temptation.

[18:31]  ³⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ³⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ³⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ³⁷ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

[18:32]  ³⁸ sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).

[18:32]  ³⁹ sn See Luke 22:63; 23:11, 36.

[18:32]  ⁴⁰ tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”

[18:32]  ⁴¹ sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.

[18:33]  ⁴² tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[18:33]  ⁴³ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[24:6]  ⁴⁴ tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA²⁷ places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.

[24:6]  tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51; Acts 1:11, 22.

[24:6]  ⁴⁵ sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.

[24:7]  ⁴⁶ tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”

[24:7]  ⁴⁷ tn See Luke 9:22, 44; 13:33.

[24:7]  ⁴⁸ tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.

[24:7]  ⁴⁹ sn See the note on crucify in 23:21.

[24:7]  ⁵⁰ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.

[24:44]  ⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ⁵² sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ⁵³ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.

[2:28]  ⁵⁴ sn A quotation from Ps 16:8-11.

[4:24]  ⁵⁵ sn With one mind. Compare Acts 1:14.

[4:24]  ⁵⁶ tn Or “Lord of all.”

[4:24]  sn The use of the title Master of all (δεσπότης, despoths) emphasizes that there is a sovereign God who is directing what is taking place.

[4:24]  ⁵⁷ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:25]  ⁵⁸ tn Grk “by the mouth of” (an idiom).

[4:25]  ⁵⁹ tn Or “ancestor”; Grk “father.”

[4:25]  ⁶⁰ tn Or “Gentiles.”

[4:25]  ⁶¹ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ⁶² tn Or “futile”; traditionally, “vain.”

[4:26]  ⁶³ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ⁶⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:26]  sn See the note on Christ in 2:31.

[4:26]  ⁶⁵ sn A quotation from Ps 2:1-2.

[4:27]  ⁶⁶ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ⁶⁷ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[4:28]  ⁶⁸ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ⁶⁹ tn Or “purpose,” “will.”

[4:28]  ⁷⁰ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[20:22]  ⁷¹ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:22]  ⁷² tn Grk “bound.”

[20:22]  ⁷³ sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).

[20:22]  ⁷⁴ tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”

[20:23]  ⁷⁵ tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”

[20:23]  ⁷⁶ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).

[20:23]  ⁷⁷ tn The Greek text here reads κατὰ πόλιν (kata polin).

[20:23]  ⁷⁸ tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.

[20:23]  ⁷⁹ tn Grk “bonds.”

[20:23]  ⁸⁰ tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.