John Kilgallen, «Jesus’ First Trial: Messiah and Son of God (Luke 22,66-71)», Vol. 80 (1999) 401-414

Luke, according to the Two-Source Theory, read Mark. At the first trial of Jesus, that before the Sanhedrin, Mark has together, "Messiah, Son of God". Luke has intentionally separated the two titles. The present essay finds the explanation for separating Son of God from Messiah in the Annunciation scene of the Gospel. It is Luke’s intention that the reader understand Son of God in a way that admittedly the Sanhedrin did not. The laws of narratology indicate that Luke 1,35, a part of the Lucan introduction, be used by the reader to interpret Son of God at Luke 22,70.

of the literary signals Luke gives, what Luke understands is the meaning of the question, "You are then the Son of God?" Leaving aside what the Sanhedrin meant by its question, the author wants his reader to remember that it is the Son of God, the one not adopted but engendered by God, who is experiencing now the decision that will bring him to crucifixion. It is the Son of God in this Lucan sense²⁶ who falls prey to the plan of the priests and scribes, to have Jesus put away.

        Son of God as Part of an Introduction

        Is it realistic to say that a word spoken in Chapter 1,35 influences the meaning of what we read as far along as Luke 22,70? Sometimes it is noted that what is said about Jesus at Luke 1,35 is never stated again, in the Gospel of Luke or in Acts. The statement is true: there is no explicit reference in Luke’s works, nor a recalling by any character in his story, of what was announced at Luke 1,35. Should one make a distinction and say that explicit reference is lacking, but that leaves open the possibility of implicit reference? But still one would say: there is no place where, even implicitly, the text suggests