Matius 26:57-68
Konteks26:57 Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house 1 the experts in the law 2 and the elders had gathered. 26:58 But Peter was following him from a distance, all the way to the high priest’s courtyard. After 3 going in, he sat with the guards 4 to see the outcome. 26:59 The 5 chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death. 26:60 But they did not find anything, though many false witnesses came forward. Finally 6 two came forward 26:61 and declared, “This man 7 said, ‘I am able to destroy the temple of God and rebuild it in three days.’” 26:62 So 8 the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?” 26:63 But Jesus was silent. The 9 high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, 10 the Son of God.” 26:64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand 11 of the Power 12 and coming on the clouds of heaven.” 13 26:65 Then the high priest tore his clothes and declared, 14 “He has blasphemed! Why do we still need witnesses? Now 15 you have heard the blasphemy! 26:66 What is your verdict?” 16 They 17 answered, “He is guilty and deserves 18 death.” 26:67 Then they spat in his face and struck him with their fists. And some slapped him, 26:68 saying, “Prophesy for us, you Christ! 19 Who hit you?” 20
Lukas 22:54-55
Konteks22:54 Then 21 they arrested 22 Jesus, 23 led him away, and brought him into the high priest’s house. 24 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.
Lukas 22:63-71
Konteks22:63 Now 25 the men who were holding Jesus 26 under guard began to mock him and beat him. 22:64 They 27 blindfolded him and asked him repeatedly, 28 “Prophesy! Who hit you?” 29 22:65 They also said many other things against him, reviling 30 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. 31 Then 32 they led Jesus 33 away to their council 34 22:67 and said, “If 35 you are the Christ, 36 tell us.” But he said to them, “If 37 I tell you, you will not 38 believe, 22:68 and if 39 I ask you, you will not 40 answer. 22:69 But from now on 41 the Son of Man will be seated at the right hand 42 of the power 43 of God.” 22:70 So 44 they all said, “Are you the Son of God, 45 then?” He answered 46 them, “You say 47 that I am.” 22:71 Then 48 they said, “Why do we need further testimony? We have heard it ourselves 49 from his own lips!” 50
Yohanes 18:12-14
Konteks18:12 Then the squad of soldiers 51 with their commanding officer 52 and the officers of the Jewish leaders 53 arrested 54 Jesus and tied him up. 55 18:13 They 56 brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. 57 18:14 (Now it was Caiaphas who had advised 58 the Jewish leaders 59 that it was to their advantage that one man die for the people.) 60
Yohanes 18:19-24
Konteks18:19 While this was happening, 61 the high priest questioned Jesus about his disciples and about his teaching. 62 18:20 Jesus replied, 63 “I have spoken publicly to the world. I always taught in the synagogues 64 and in the temple courts, 65 where all the Jewish people 66 assemble together. I 67 have said nothing in secret. 18:21 Why do you ask me? Ask those who heard what I said. 68 They 69 know what I said.” 18:22 When Jesus 70 had said this, one of the high priest’s officers who stood nearby struck him on the face and said, 71 “Is that the way you answer the high priest?” 18:23 Jesus replied, 72 “If I have said something wrong, 73 confirm 74 what is wrong. 75 But if I spoke correctly, why strike me?” 18:24 Then Annas sent him, still tied up, 76 to Caiaphas the high priest. 77
[26:57] 2 tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.
[26:58] 3 tn Here καί (kai) has not been translated.
[26:58] 4 sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
[26:59] 5 tn Grk “Now the.” Here δέ (de) has not been translated.
[26:60] 6 tn Here δέ (de) has not been translated.
[26:62] 8 tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.
[26:63] 9 tn Here καί (kai) has not been translated.
[26:63] 10 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:63] sn See the note on Christ in 1:16.
[26:64] 11 sn An allusion to Ps 110:1. This 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.
[26:64] 12 sn The expression the right hand of the Power 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.
[26:64] 13 sn An allusion to Dan 7:13 (see also Matt 24:30).
[26:65] 14 tn Grk “the high priest tore his clothes, saying.”
[26:65] 15 tn Grk “Behold now.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[26:66] 16 tn Grk “What do you think?”
[26:66] 17 tn Grk “answering, they said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[26:66] 18 tn Grk “he is guilty of death.” L&N 88.313 states, “pertaining to being guilty and thus deserving some particular penalty – ‘guilty and deserving, guilty and punishable by.’ οἱ δὲ ἀποκριθέντες εἶπαν, ᾿Ενοχος θανάτου ἐστίν ‘they answered, He is guilty and deserves death’ Mt 26:66.”
[26:68] 19 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:68] sn See the note on Christ in 1:16.
[26:68] 20 tn Grk “Who is the one who hit you?”
[26:68] sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.
[22:54] 21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:54] 22 tn Or “seized” (L&N 37.109).
[22:54] 23 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:54] 24 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.
[22:63] 25 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[22:63] 26 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:64] 27 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:64] 28 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] 29 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] 30 tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).
[22:66] 31 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[22:66] 32 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:66] 33 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:66] 34 sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
[22:67] 35 tn This is a first class condition in the Greek text.
[22:67] 36 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] 37 tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.
[22:67] 38 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:68] 39 tn This is also a third class condition in the Greek text.
[22:68] 40 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:69] 41 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] 42 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] 43 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] 44 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.
[22:70] 45 sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.
[22:70] 46 tn Grk “He said to them.”
[22:70] 47 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] 48 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:71] 49 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] 50 tn Grk “from his own mouth” (an idiom).
[18:12] 51 tn Grk “a cohort” (but since this was a unit of 600 soldiers, a smaller detachment is almost certainly intended).
[18:12] 52 tn Grk “their chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militaris, the military tribune who commanded a cohort of 600 men.
[18:12] 53 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders, who were named as “chief priests and Pharisees” in John 18:3.
[18:13] 56 tn Grk “up, and brought.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[18:13] 57 sn Jesus was taken first to Annas. Only the Gospel of John mentions this pretrial hearing before Annas, and that Annas was the father-in-law of Caiaphas, who is said to be high priest in that year. Caiaphas is also mentioned as being high priest in John 11:49. But in 18:15, 16, 19, and 22 Annas is called high priest. Annas is also referred to as high priest by Luke in Acts 4:6. Many scholars have dismissed these references as mistakes on the part of both Luke and John, but as mentioned above, John 11:49 and 18:13 indicate that John knew that Caiaphas was high priest in the year that Jesus was crucified. This has led others to suggest that Annas and Caiaphas shared the high priesthood, but there is no historical evidence to support this view. Annas had been high priest from
[18:14] 59 tn Grk “the Jews.” Here the phrase refers to the Jewish leaders, specifically members of the Sanhedrin (see John 11:49-50). See also the note on the phrase “Jewish leaders” in v. 12.
[18:14] 60 sn This is a parenthetical note by the author.
[18:19] 61 tn The introductory phrase “While this was happening” is not in the Greek text. It has been supplied in the translation to clarify the alternation of scenes in the narrative for the modern reader.
[18:19] 62 sn The nature of this hearing seems to be more that of a preliminary investigation; certainly normal legal procedure was not followed, for no indication is given that any witnesses were brought forth at this point to testify against Jesus. True to what is known of Annas’ character, he was more interested in Jesus’ disciples than in the precise nature of Jesus’ teaching, since he inquired about the followers first. He really wanted to know just how influential Jesus had become and how large a following he had gathered. This was of more concern to Annas that the truth or falsity of Jesus’ teaching.
[18:20] 63 tn Grk “Jesus answered him.”
[18:20] 64 sn See the note on synagogue in 6:59.
[18:20] 65 tn Grk “in the temple.”
[18:20] 66 tn Grk “the Jews.” Here the phrase refers to the Jewish people generally, for whom the synagogues and the temple courts in Jerusalem were important public gathering places. See also the note on the phrase “Jewish religious leaders” in v. 12.
[18:20] 67 tn Grk “And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[18:21] 68 tn Grk “Ask those who heard what I said to them.” The words “to them” are not translated since they are redundant in English.
[18:21] 69 tn Grk “Look, these know what I said.”
[18:22] 70 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:22] 71 tn Grk “one of the high priest’s servants standing by gave Jesus a strike, saying.” For the translation of ῥάπισμα (rJapisma), see L&N 19.4.
[18:23] 72 tn Grk “Jesus answered him.”
[18:23] 73 tn Or “something incorrect.”
[18:24] 76 tn Or “still bound.”
[18:24] 77 sn Where was Caiaphas the high priest located? Did he have a separate palace, or was he somewhere else with the Sanhedrin? Since Augustine (4th century) a number of scholars have proposed that Annas and Caiaphas resided in different wings of the same palace, which were bound together by a common courtyard through which Jesus would have been led as he was taken from Annas to Caiaphas. This seems a reasonable explanation, although there is no conclusive evidence.
