Lukas 22:67-70
Konteks22:67 and said, “If 1 you are the Christ, 2 tell us.” But he said to them, “If 3 I tell you, you will not 4 believe, 22:68 and if 5 I ask you, you will not 6 answer. 22:69 But from now on 7 the Son of Man will be seated at the right hand 8 of the power 9 of God.” 22:70 So 10 they all said, “Are you the Son of God, 11 then?” He answered 12 them, “You say 13 that I am.”
Mazmur 22:6-8
Konteks22:6 But I 14 am a worm, 15 not a man; 16
people insult me and despise me. 17
22:7 All who see me taunt 18 me;
they mock me 19 and shake their heads. 20
“Commit yourself 22 to the Lord!
Let the Lord 23 rescue him!
Let the Lord 24 deliver him, for he delights in him.” 25
Yesaya 42:1
Konteks42:1 26 “Here is my servant whom I support,
my chosen one in whom I take pleasure.
I have placed my spirit on him;
he will make just decrees 27 for the nations. 28
Matius 3:17
Konteks3:17 And 29 a voice from heaven said, 30 “This is my one dear Son; 31 in him 32 I take great delight.” 33
Matius 12:18
Konteks12:18 “Here is 34 my servant whom I have chosen,
the one I love, in whom I take great delight. 35
I will put my Spirit on him, and he will proclaim justice to the nations.
Matius 12:1
Konteks12:1 At that time Jesus went through the grain fields on a Sabbath. His 36 disciples were hungry, and they began to pick heads of wheat 37 and eat them.
Pengkhotbah 2:4
Konteks2:4 I increased my possessions: 38
I built houses for myself; 39
I planted vineyards for myself.
[22:67] 1 tn This is a first class condition in the Greek text.
[22:67] 2 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] 3 tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.
[22:67] 4 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:68] 5 tn This is also a third class condition in the Greek text.
[22:68] 6 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:69] 7 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] 8 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] 9 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] 10 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.
[22:70] 11 sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.
[22:70] 12 tn Grk “He said to them.”
[22:70] 13 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.”
[22:6] 14 tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.
[22:6] 15 tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).
[22:6] 16 tn Or “not a human being.” The psalmist perceives himself as less than human.
[22:6] 17 tn Heb “a reproach of man and despised by people.”
[22:7] 18 tn Or “scoff at, deride, mock.”
[22:7] 19 tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.
[22:7] 20 sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.
[22:8] 21 tn The words “they say” are supplied in the translation for clarification and for stylistic reasons. The psalmist here quotes the sarcastic taunts of his enemies.
[22:8] 22 tn Heb “roll [yourself].” The Hebrew verb גלל here has the sense of “commit” (see Prov 16:3). The imperatival form in the Hebrew text indicates the enemies here address the psalmist. Since they refer to him in the third person in the rest of the verse, some prefer to emend the verb to a perfect, “he commits himself to the
[22:8] 23 tn Heb “Let him”; the referent (the
[22:8] 24 tn Heb “Let him”; the referent (the
[22:8] 25 tn That is, “for he [the
[22:8] sn This statement does not necessarily reflect the enemies’ actual belief, but it does reflect the psalmist’s confession. The psalmist’s enemies sarcastically appeal to God to help him, because he claims to be an object of divine favor. However, they probably doubted the reality of his claim.
[42:1] 26 sn Verses 1-7 contain the first of Isaiah’s “servant songs,” which describe the ministry of a special, ideal servant who accomplishes God’s purposes for Israel and the nations. This song depicts the servant as a just king who brings justice to the earth and relief for the oppressed. The other songs appear in 49:1-13; 50:4-11; and 52:13-53:12.
[42:1] 27 tn Heb “he will bring out justice” (cf. ASV, NASB, NRSV).
[42:1] 28 sn Like the ideal king portrayed in Isa 11:1-9, the servant is energized by the divine spirit and establishes justice on the earth.
[3:17] 29 tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.
[3:17] 30 tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.
[3:17] 31 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
[3:17] sn The parallel accounts in Mark 1:11 and Luke 3:22 read “You are” rather than “This is,” portraying the remark as addressed personally to Jesus.
[3:17] 33 tn Or “with whom I am well pleased.”
[3:17] sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in him I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).
[12:18] 34 tn Grk “Behold my servant.”
[12:18] 35 tn Grk “in whom my soul is well pleased.”
[12:1] 36 tn Here δέ (de) has not been translated.
[12:1] 37 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
[2:4] 38 tn Or “my works”; or “my accomplishments.” The term מַעֲשָׂי (ma’asay, “my works”) has been handled in two basic ways: (1) great works or projects, and (2) possessions. The latter assumes a metonymy, one’s effort standing for the possessions it produces. Both interpretations are reflected in the major English translations: “works” (KJV, NEB, NAB, ASV, NASB, MLB, RSV, Douay, Moffatt), “projects” (NIV), and “possessions” (NJPS).
[2:4] sn This section (2:4-11) is unified and bracketed by the repetition of the verb גָּדַל (gadal, “to increase”) which occurs at the beginning (2:4) and end (2:9), and by the repetition of the root עשה (noun: “works” and verb: “to do, make, acquire”) which occurs throughout the section (2:4, 5, 6, 8, 11).
[2:4] 39 sn The expression for myself is repeated eight times in 2:4-8 to emphasize that Qoheleth did not deny himself any acquisition. He indulged himself in acquiring everything he desired. His vast resources as king allowed him the unlimited opportunity to indulge himself. He could have anything his heart desired, and he did.
