Yohanes 19:15

19:15 Then they ¹  shouted out, “Away with him! Away with him! ²  Crucify ³  him!” Pilate asked, ⁴  “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!”

Matius 27:22

27:22 Pilate said to them, “Then what should I do with Jesus who is called the Christ?” ⁵  They all said, “Crucify him!” ⁶ 

Markus 15:12-15

15:12 So Pilate spoke to them again, ⁷  “Then what do you want me to do ⁸  with the one you call king of the Jews?” 15:13 They shouted back, “Crucify ⁹  him!” 15:14 Pilate asked them, “Why? What has he done wrong?” But they shouted more insistently, “Crucify him!” 15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, ¹⁰  after he had Jesus flogged, ¹¹  he handed him over ¹²  to be crucified.

Lukas 22:21-23

A Final Discourse

22:21 “But look, the hand of the one who betrays ¹³  me is with me on the table. ¹⁴  22:22 For the Son of Man is to go just as it has been determined, ¹⁵  but woe to that man by whom he is betrayed!” 22:23 So ¹⁶  they began to question one another as to which of them it could possibly be who would do this.

Kisah Para Rasul 2:23

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ¹⁷  by nailing him to a cross at the hands of Gentiles. ¹⁸ 

Kisah Para Rasul 3:13-15

3:13 The God of Abraham, Isaac, and Jacob, ¹⁹  the God of our forefathers, ²⁰  has glorified ²¹  his servant ²²  Jesus, whom you handed over and rejected ²³  in the presence of Pilate after he had decided ²⁴  to release him. 3:14 But you rejected ²⁵  the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed ²⁶  the Originator ²⁷  of life, whom God raised ²⁸  from the dead. To this fact we are witnesses! ²⁹ 

Kisah Para Rasul 7:52

7:52 Which of the prophets did your ancestors ³⁰  not persecute? ³¹  They ³²  killed those who foretold long ago the coming of the Righteous One, ³³  whose betrayers and murderers you have now become! ³⁴ 

Kisah Para Rasul 13:27-29

13:27 For the people who live in Jerusalem and their rulers did not recognize ³⁵  him, ³⁶  and they fulfilled the sayings ³⁷  of the prophets that are read every Sabbath by condemning ³⁸  him. ³⁹  13:28 Though ⁴⁰  they found ⁴¹  no basis ⁴²  for a death sentence, ⁴³  they asked Pilate to have him executed. 13:29 When they had accomplished ⁴⁴  everything that was written ⁴⁵  about him, they took him down ⁴⁶  from the cross ⁴⁷  and placed him ⁴⁸  in a tomb.

[19:15]  ¹ tn Grk “Then these.”

[19:15]  ² tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[19:15]  ³ sn See the note on Crucify in 19:6.

[19:15]  ⁴ tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.

[27:22]  ⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[27:22]  sn See the note on Christ in 1:16.

[27:22]  ⁶ tn Grk “Him – be crucified!” The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation “Let him be crucified” sounds as if the crowd is giving consent or permission. “He must be crucified” is closer, but it is more natural in English to convert the passive to active and simply say “Crucify him.”

[27:22]  sn See the note on crucified in 20:19.

[15:12]  ⁷ tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[15:12]  ⁸ tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë^1,13 33 892 2427 pc), lack θέλετε (qelete, “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 Ï latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in mss that are otherwise known to do this most frequently (the Western and Byzantine texts), suggests that θέλετε is authentic. Further, Mark’s known style of being generally more verbose and redundant than Matthew’s argues that θέλετε is authentic here. That this is the longer reading, however, and that a good variety of witnesses omit the word, gives one pause. Perhaps the wording without θέλετε would have been perceived as having greater homiletical value, motivating scribes to move in this direction. A decision is difficult, but on the whole internal evidence leads toward regarding θέλετε as authentic.

[15:13]  ⁹ 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.

[15:15]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:15]  ¹¹ tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”

[15:15]  sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 4:515-19.

[15:15]  ¹² tn Or “delivered him up.”

[22:21]  ¹³ sn The one who betrays me. Jesus knows about Judas and what he has done.

[22:21]  ¹⁴ sn The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

[22:22]  ¹⁵ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

[22:23]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.

[2:23]  ¹⁷ tn Or “you killed.”

[2:23]  ¹⁸ tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

[3:13]  ¹⁹ 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]  ²⁰ 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]  ²¹ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ²² 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]  ²³ tn Or “denied,” “disowned.”

[3:13]  ²⁴ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:14]  ²⁵ tn Or “denied,” “disowned.”

[3:15]  ²⁶ tn Or “You put to death.”

[3:15]  ²⁷ tn Or “Founder,” “founding Leader.”

[3:15]  ²⁸ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ²⁹ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:15]  sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).

[7:52]  ³⁰ tn Or “forefathers”; Grk “fathers.”

[7:52]  ³¹ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ³² tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:52]  ³³ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ³⁴ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[13:27]  ³⁵ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ³⁶ tn Grk “this one.”

[13:27]  ³⁷ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

[13:27]  ³⁸ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ³⁹ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:28]  ⁴⁰ tn Grk “And though.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:28]  ⁴¹ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ⁴² sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ⁴³ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[13:29]  ⁴⁴ tn Or “carried out.”

[13:29]  ⁴⁵ sn That is, everything that was written in OT scripture.

[13:29]  ⁴⁶ tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:29]  ⁴⁷ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ⁴⁸ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.