Markus 15:1

Jesus Brought Before Pilate

15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law ¹  and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. ² 

Lukas 13:1

A Call to Repent

13:1 Now ³  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ⁴ 

Kisah Para Rasul 3:13

3:13 The God of Abraham, Isaac, and Jacob, ⁵  the God of our forefathers, ⁶  has glorified ⁷  his servant ⁸  Jesus, whom you handed over and rejected ⁹  in the presence of Pilate after he had decided ¹⁰  to release him.

Kisah Para Rasul 3:1

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ¹¹  for prayer, ¹²  at three o’clock in the afternoon. ¹³ 

1 Timotius 6:13

6:13 I charge you ¹⁴  before God who gives life to all things and Christ Jesus who made his good confession ¹⁵  before Pontius Pilate,

[15:1]  ¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[15:1]  ² 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.

[13:1]  ³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ⁴ sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[3:13]  ⁵ 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]  ⁶ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ⁷ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ⁸ 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]  ⁹ tn Or “denied,” “disowned.”

[3:13]  ¹⁰ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:1]  ¹¹ tn Grk “hour.”

[3:1]  ¹² sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ¹³ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[6:13]  ¹⁴ tc ‡ Most witnesses, some of them important (א² A D H 1881 Ï lat sy bo), have σοι (soi, “you”) after παραγγέλλω (parangellw, “I charge [you]”), a predictable variant because the personal pronoun is demanded by the sense of the passage (and was added in the translation because of English requirements). Hence, the omission is the harder reading, and the addition of σοι is one of clarification. Further, the shorter reading is found in several important witnesses, such as א* F G Ψ 6 33 1739 pc. Thus, both internally and externally the shorter reading is preferred. NA ²⁷ places σοι in brackets, indicating some doubts as to its authenticity.

[6:13]  tn Grk “I charge.”

[6:13]  ¹⁵ tn Grk “testified the good confession.”

[6:13]  sn Jesus’ good confession was his affirmative answer to Pilate’s question “Are you the king of the Jews?” (see Matt 27:11, Mark 15:2, Luke 23:3, John 18:33-37).