Lukas 22:54--23:25
Konteks22:54 Then 1 they arrested 2 Jesus, 3 led him away, and brought him into the high priest’s house. 4 But Peter was following at a distance. 22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them. 22:56 Then a slave girl, 5 seeing him as he sat in the firelight, stared at him and said, “This man was with him too!” 22:57 But Peter 6 denied it: “Woman, 7 I don’t know 8 him!” 22:58 Then 9 a little later someone else 10 saw him and said, “You are one of them too.” But Peter said, “Man, 11 I am not!” 22:59 And after about an hour still another insisted, 12 “Certainly this man was with him, because he too is a Galilean.” 13 22:60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment, 14 while he was still speaking, a rooster crowed. 15 22:61 Then 16 the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, 17 how he had said to him, “Before a rooster crows today, you will deny me three times.” 22:62 And he went outside and wept bitterly. 18
22:63 Now 19 the men who were holding Jesus 20 under guard began to mock him and beat him. 22:64 They 21 blindfolded him and asked him repeatedly, 22 “Prophesy! Who hit you?” 23 22:65 They also said many other things against him, reviling 24 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. 25 Then 26 they led Jesus 27 away to their council 28 22:67 and said, “If 29 you are the Christ, 30 tell us.” But he said to them, “If 31 I tell you, you will not 32 believe, 22:68 and if 33 I ask you, you will not 34 answer. 22:69 But from now on 35 the Son of Man will be seated at the right hand 36 of the power 37 of God.” 22:70 So 38 they all said, “Are you the Son of God, 39 then?” He answered 40 them, “You say 41 that I am.” 22:71 Then 42 they said, “Why do we need further testimony? We have heard it ourselves 43 from his own lips!” 44
23:1 Then 45 the whole group of them rose up and brought Jesus 46 before Pilate. 47 23:2 They 48 began to accuse 49 him, saying, “We found this man subverting 50 our nation, forbidding 51 us to pay the tribute tax 52 to Caesar 53 and claiming that he himself is Christ, 54 a king.” 23:3 So 55 Pilate asked Jesus, 56 “Are you the king 57 of the Jews?” He replied, “You say so.” 58 23:4 Then 59 Pilate said to the chief priests and the crowds, “I find no basis for an accusation 60 against this man.” 23:5 But they persisted 61 in saying, “He incites 62 the people by teaching throughout all Judea. It started in Galilee and ended up here!” 63
23:6 Now when Pilate heard this, he asked whether the man was a Galilean. 23:7 When 64 he learned that he was from Herod’s jurisdiction, 65 he sent him over to Herod, 66 who also happened to be in Jerusalem 67 at that time. 23:8 When 68 Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform 69 some miraculous sign. 70 23:9 So 71 Herod 72 questioned him at considerable length; Jesus 73 gave him no answer. 23:10 The chief priests and the experts in the law 74 were there, vehemently accusing him. 75 23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, 76 dressing him in elegant clothes, 77 Herod 78 sent him back to Pilate. 23:12 That very day Herod and Pilate became friends with each other, 79 for prior to this they had been enemies. 80
23:13 Then 81 Pilate called together the chief priests, the 82 rulers, and the people, 23:14 and said to them, “You brought me this man as one who was misleading 83 the people. When I examined him before you, I 84 did not find this man guilty 85 of anything you accused him of doing. 23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing 86 deserving death. 87 23:16 I will therefore have him flogged 88 and release him.”
23:17 [[EMPTY]] 8923:18 But they all shouted out together, 90 “Take this man 91 away! Release Barabbas for us!” 23:19 (This 92 was a man who had been thrown into prison for an insurrection 93 started in the city, and for murder.) 94 23:20 Pilate addressed them once again because he wanted 95 to release Jesus. 23:21 But they kept on shouting, 96 “Crucify, crucify 97 him!” 23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty 98 of no crime deserving death. 99 I will therefore flog 100 him and release him.” 23:23 But they were insistent, 101 demanding with loud shouts that he be crucified. And their shouts prevailed. 23:24 So 102 Pilate 103 decided 104 that their demand should be granted. 23:25 He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over 105 to their will. 106
[22:54] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:54] 2 tn Or “seized” (L&N 37.109).
[22:54] 3 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:54] 4 sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.
[22:56] 5 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[22:57] 6 tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legwn) is redundant and has not been translated.
[22:57] 7 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.
[22:57] 8 sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”
[22:58] 9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:58] 10 sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.
[22:58] 11 tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.
[22:59] 12 tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.
[22:59] 13 sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.
[22:60] 14 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:60] 15 tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.
[22:61] 16 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:61] 17 tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).
[22:62] 18 sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.
[22:63] 19 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[22:63] 20 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:64] 21 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:64] 22 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] 23 tn Grk “Who is the one who hit you?”
[22:64] sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.
[22:65] 24 tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).
[22:66] 25 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[22:66] 26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:66] 27 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:66] 28 sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
[22:67] 29 tn This is a first class condition in the Greek text.
[22:67] 30 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[22:67] sn See the note on Christ in 2:11.
[22:67] 31 tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.
[22:67] 32 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:68] 33 tn This is also a third class condition in the Greek text.
[22:68] 34 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:69] 35 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] 36 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] 37 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] 38 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.
[22:70] 39 sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.
[22:70] 40 tn Grk “He said to them.”
[22:70] 41 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] 42 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:71] 43 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] 44 tn Grk “from his own mouth” (an idiom).
[23:1] 45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:1] 46 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:1] 47 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] 48 tn Here δέ (de) has not been translated.
[23:2] 49 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] 50 tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.
[23:2] sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.
[23:2] 51 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] 52 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] 53 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[23:2] 54 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:2] sn See the note on Christ in 2:11.
[23:3] 55 tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.
[23:3] 56 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:3] 57 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] 58 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.
[23:4] 59 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:4] 60 tn Grk “find no cause.”
[23:4] sn Pilate’s statement “I find no reason for an accusation” is the first of several remarks in Luke 23 that Jesus is innocent or of efforts to release him (vv. 13, 14, 15, 16, 20, 22).
[23:5] 61 tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.
[23:5] 62 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] 63 tn Grk “beginning from Galilee until here.”
[23:7] 64 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[23:7] 65 sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.
[23:7] 66 sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.
[23:7] 67 sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).
[23:7] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:8] 68 tn Here δέ (de) has not been translated.
[23:8] 69 tn Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.
[23:8] 70 sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).
[23:9] 71 tn Here δέ (de) has been translated as “so” to indicate the implied result of the previous statements in the narrative about Herod’s desire to see Jesus.
[23:9] 72 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[23:9] 73 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[23:10] 74 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[23:10] 75 sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.
[23:11] 76 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] 77 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] 78 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[23:12] 79 sn Herod and Pilate became friends with each other. It may be that Pilate’s change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1).
[23:12] 80 tn Grk “at enmity with each other.”
[23:13] 81 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:13] 82 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.
[23:14] 83 tn This term also appears in v. 2.
[23:14] 84 tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.
[23:14] 85 tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.
[23:15] 86 sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.
[23:15] 87 tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.
[23:16] 88 tn Or “scourged” (BDAG 749 s.v. παιδεύω 2.b.γ). This refers to a whipping Pilate ordered in an attempt to convince Jesus not to disturb the peace. It has been translated “flogged” to distinguish it from the more severe verberatio.
[23:17] 89 tc Many of the best
[23:18] 90 tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:18] 91 tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.
[23:19] 92 tn Grk “who” (a continuation of the previous sentence).
[23:19] 93 sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.
[23:19] 94 sn This is a parenthetical note by the author.
[23:20] 95 sn The account pictures a battle of wills – the people versus Pilate. Pilate is consistently portrayed in Luke’s account as wanting to release Jesus because he believed him to be innocent.
[23:21] 96 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:21] 97 tn This double present imperative is emphatic.
[23:21] 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.
[23:22] 98 tn Grk “no cause of death I found in him.”
[23:22] 99 sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.
[23:22] 100 tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.
[23:23] 101 tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.
[23:24] 102 tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.
[23:24] 103 sn Finally Pilate gave in. He decided crucifying one Galilean teacher was better than facing a riot. Justice lost out in the process, because he did not follow his own verdict.
[23:24] 104 tn Although some translations render ἐπέκρινεν (epekrinen) here as “passed sentence” or “gave his verdict,” the point in context is not that Pilate sentenced Jesus to death here, but that finally, although convinced of Jesus’ innocence, he gave in to the crowd’s incessant demand to crucify an innocent man.
[23:25] 105 tn Or “delivered up.”
[23:25] 106 sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.
