Matius 20:19

20:19 and will turn him over to the Gentiles to be mocked and flogged severely ¹  and crucified. ²  Yet ³  on the third day, he will be raised.”

Matius 21:39

21:39 So ⁴  they seized him, ⁵  threw him out of the vineyard, ⁶  and killed him.

Bilangan 15:35

15:35 Then the Lord said to Moses, “The man must surely be put to death; the whole community must stone ⁷  him with stones outside the camp.”

Bilangan 15:1

Sacrificial Rulings

15:1 ⁸ The Lord spoke to Moses:

Kisah Para Rasul 21:10

21:10 While we remained there for a number of days, ⁹  a prophet named Agabus ¹⁰  came down from Judea.

Kisah Para Rasul 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ¹¹  my heart? For I am ready not only to be tied up, ¹²  but even to die in Jerusalem for the name of the Lord Jesus.”

Yesaya 53:7

53:7 He was treated harshly and afflicted, ¹³ 

but he did not even open his mouth.

Like a lamb led to the slaughtering block,

like a sheep silent before her shearers,

he did not even open his mouth. ¹⁴ 

Yohanes 19:16

19:16 Then Pilate ¹⁵  handed him over ¹⁶  to them to be crucified.

The Crucifixion

So they took Jesus,

Yohanes 19:27

19:27 He then said to his disciple, “Look, here is your mother!” From that very time ¹⁷  the disciple took her into his own home.

Kisah Para Rasul 7:58

7:58 When ¹⁸  they had driven him out of the city, they began to stone him, ¹⁹  and the witnesses laid their cloaks ²⁰  at the feet of a young man named Saul.

Ibrani 13:12

13:12 Therefore, to sanctify the people by his own blood, Jesus also suffered outside the camp.

[20:19]  ¹ tn Traditionally, “scourged” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[20:19]  ² 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.

[20:19]  ³ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[21:39]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son in v. 38.

[21:39]  ⁵ tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.

[21:39]  ⁶ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[15:35]  ⁷ tn The sentence begins with the emphatic use of the infinitive absolute with the verb in the Hophal imperfect: “he shall surely be put to death.” Then, a second infinitive absolute רָגוֹם (ragom) provides the explanatory activity – all the community is to stone him with stones. The punishment is consistent with other decrees from God (see Exod 31:14,15; 35:2). Moses had either forgotten such, or they had simply neglected to (or were hesitant to) enact them.

[15:1]  ⁸ sn The wilderness wandering officially having begun, these rules were then given for the people to be used when they finally entered the land. That they would be provided here would be of some encouragement to the nation after their great failure. God still spoke of a land that was to be their land, even though they had sinned greatly. This chapter collects a number of religious rules. The first 16 verses deal with rulings for sacrifices. Then, vv. 17-36 concerns sins of omission. Finally, rules concerning tassels are covered (vv. 37-41). For additional reading, see G. B. Gray, Sacrifice in the Old Testament (Oxford: Clarendon, 1925); B. A. Levine, In the Presence of the Lord (SJLA); D. J. McCarthy, “The Symbolism of Blood and Sacrifice,” JBL 88 (1969): 166-76; “Further Notes on the Symbolism of Blood and Sacrifice,” JBL 92 (1973): 205-10; J. Milgrom, “Sin Offering or Purification Offering,” VT 21 (1971): 237-39; N. H. Snaith, “Sacrifices in the Old Testament,” VT 7 (1957): 308-17; R. J. Thompson, Penitence and Sacrifice in Early Israel; R. de Vaux, Studies in Old Testament Sacrifice.

[21:10]  ⁹ tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”

[21:10]  ¹⁰ sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

[21:13]  ¹¹ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ¹² tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[53:7]  ¹³ tn The translation assumes the Niphal is passive; another option is take the clause (note the subject + verb pattern) as concessive and the Niphal as reflexive, “though he humbled himself.”

[53:7]  ¹⁴ sn This verse emphasizes the servant’s silent submission. The comparison to a sheep does not necessarily suggest a sacrificial metaphor. Sheep were slaughtered for food as well as for sacrificial rituals, and טֶבַח (tevakh) need not refer to sacrificial slaughter (see Gen 43:16; Prov 7:22; 9:2; Jer 50:27; note also the use of the related verb in Exod 21:37; Deut 28:31; 1 Sam 25:11).

[19:16]  ¹⁵ tn Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.

[19:16]  ¹⁶ tn Or “delivered him over.”

[19:27]  ¹⁷ tn Grk “from that very hour.”

[7:58]  ¹⁸ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:58]  ¹⁹ sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.

[7:58]  ²⁰ tn Or “outer garments.”

[7:58]  sn Laid their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).