Mazmur 2:1-2

Psalm 2 ¹ 

2:1 Why ²  do the nations rebel? ³ 

Why ⁴  are the countries ⁵  devising ⁶  plots that will fail? ⁷ 

2:2 The kings of the earth ⁸  form a united front; ⁹ 

the rulers collaborate ¹⁰ 

against the Lord and his anointed king. ¹¹ 

Mazmur 2:1

Psalm 2 ¹² 

2:1 Why ¹³  do the nations rebel? ¹⁴ 

Why ¹⁵  are the countries ¹⁶  devising ¹⁷  plots that will fail? ¹⁸ 

1 Samuel 20:31

20:31 For as long as ¹⁹  this son of Jesse is alive on the earth, you and your kingdom will not be established. Now, send some men ²⁰  and bring him to me. For he is as good as dead!” ²¹ 

1 Samuel 22:7-13

22:7 Saul said to his servants who were stationed around him, “Listen up, you Benjaminites! Is Jesse’s son giving fields and vineyards to all of you? Or is he making all of you ²²  commanders and officers? ²³  22:8 For all of you have conspired against me! No one informs me ²⁴  when my own son makes an agreement with this son of Jesse! Not one of you feels sorry for me or informs me that my own son has commissioned my own servant to hide in ambush against me, as is the case today!”

22:9 But Doeg the Edomite, who had stationed himself with the servants of Saul, replied, “I saw this son of Jesse come to Ahimelech son of Ahitub at Nob. 22:10 He inquired of the Lord for him and gave him provisions. He also gave him the sword of Goliath the Philistine.”

22:11 Then the king arranged for a meeting with the priest Ahimelech son of Ahitub and all the priests of his father’s house who were at Nob. They all came to the king. 22:12 Then Saul said, “Listen, son of Ahitub.” He replied, “Here I am, my lord.” 22:13 Saul said to him, “Why have you conspired against me, you and this son of Jesse? You gave ²⁵  him bread and a sword and inquired of God on his behalf, so that he opposes ²⁶  me and waits in ambush, as is the case today!”

Lukas 22:66

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. ²⁷  Then ²⁸  they led Jesus ²⁹  away to their council ³⁰ 

Lukas 23:1-2

Jesus Brought Before Pilate

23:1 Then ³¹  the whole group of them rose up and brought Jesus ³²  before Pilate. ³³  23:2 They ³⁴  began to accuse ³⁵  him, saying, “We found this man subverting ³⁶  our nation, forbidding ³⁷  us to pay the tribute tax ³⁸  to Caesar ³⁹  and claiming that he himself is Christ, ⁴⁰  a king.”

Lukas 23:10-11

23:10 The chief priests and the experts in the law ⁴¹  were there, vehemently accusing him. ⁴²  23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, ⁴³  dressing him in elegant clothes, ⁴⁴  Herod ⁴⁵  sent him back to Pilate.

[2:1]  ¹ sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.

[2:1]  ² tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.

[2:1]  ³ tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.

[2:1]  ⁴ tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.

[2:1]  ⁵ tn Or “peoples” (so many English versions).

[2:1]  ⁶ tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).

[2:1]  ⁷ tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.

[2:2]  ⁸ sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.

[2:2]  ⁹ tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.

[2:2]  ¹⁰ tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).

[2:2]  ¹¹ tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).

[2:1]  ¹² sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.

[2:1]  ¹³ tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.

[2:1]  ¹⁴ tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.

[2:1]  ¹⁵ tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.

[2:1]  ¹⁶ tn Or “peoples” (so many English versions).

[2:1]  ¹⁷ tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).

[2:1]  ¹⁸ tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.

[20:31]  ¹⁹ tn Heb “all the days that.”

[20:31]  ²⁰ tn The words “some men” are supplied in the translation for stylistic reasons.

[20:31]  ²¹ tn Heb “a son of death.”

[22:7]  ²² tc The MT has “to all of you.” If this reading is correct, we have here an example of a prepositional phrase functioning as the equivalent of a dative of advantage, which is not impossible from a grammatical point of view. However, the LXX, the Syriac Peshitta, and Vulgate all have “and.” A conjunction rather than a preposition should probably be read on the front of this phrase.

[22:7]  ²³ tn Heb “officers of a thousand and officers of a hundred.”

[22:8]  ²⁴ tn Heb “uncovers my ear.”

[22:13]  ²⁵ tn Heb “by giving.”

[22:13]  ²⁶ tn Heb “rises up against.”

[22:66]  ²⁷ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:66]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:66]  ²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:66]  ³⁰ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

[23:1]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:1]  ³² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:1]  ³³ 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]  ³⁴ tn Here δέ (de) has not been translated.

[23:2]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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]  ³⁹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ⁴⁰ 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.

[23:10]  ⁴¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[23:10]  ⁴² sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.

[23:11]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.