22:63 Now 1 the men who were holding Jesus 2 under guard began to mock him and beat him. 22:64 They 3 blindfolded him and asked him repeatedly, 4 “Prophesy! Who hit you?” 5 22:65 They also said many other things against him, reviling 6 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. 7 Then 8 they led Jesus 9 away to their council 10 22:67 and said, “If 11 you are the Christ, 12 tell us.” But he said to them, “If 13 I tell you, you will not 14 believe, 22:68 and if 15 I ask you, you will not 16 answer. 22:69 But from now on 17 the Son of Man will be seated at the right hand 18 of the power 19 of God.” 22:70 So 20 they all said, “Are you the Son of God, 21 then?” He answered 22 them, “You say 23 that I am.” 22:71 Then 24 they said, “Why do we need further testimony? We have heard it ourselves 25 from his own lips!” 26
1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
2 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
3 tn Here καί (kai) has not been translated because of differences between Greek and English style.
4 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.
5 tn Grk “Who is the one who hit you?”
sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.
6 tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).
8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
9 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
10 sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
11 tn This is a first class condition in the Greek text.
12 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 2:11.
14 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
15 tn This is also a third class condition in the Greek text.
16 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
17 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.
18 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.
19 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.
20 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.
21 sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.
22 tn Grk “He said to them.”
23 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.”
24 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
25 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.
26 tn Grk “from his own mouth” (an idiom).