Yesaya 53:5

53:5 He was wounded because of ¹  our rebellious deeds,

crushed because of our sins;

he endured punishment that made us well; ² 

because of his wounds we have been healed. ³ 

Yohanes 1:29

1:29 On the next day John ⁴  saw Jesus coming toward him and said, “Look, the Lamb of God ⁵  who takes away the sin of the world!

Galatia 1:4

1:4 who gave himself for our sins to rescue us from this present evil age according to the will of our God and Father,

Galatia 1:1

Salutation

1:1 From Paul, ⁶  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)

1 Petrus 2:24

2:24 He ⁷  himself bore our sins ⁸  in his body on the tree, that we may cease from sinning ⁹  and live for righteousness. By his ¹⁰  wounds ¹¹  you were healed. ¹² 

[53:5]  ¹ tn The preposition מִן (min) has a causal sense (translated “because of”) here and in the following clause.

[53:5]  ² tn Heb “the punishment of our peace [was] on him.” שָׁלוֹם (shalom, “peace”) is here a genitive of result, i.e., “punishment that resulted in our peace.”

[53:5]  ³ sn Continuing to utilize the imagery of physical illness, the group acknowledges that the servant’s willingness to carry their illnesses (v. 4) resulted in their being healed. Healing is a metaphor for forgiveness here.

[1:29]  ⁴ tn Grk “he”; the referent (John) has been supplied in the translation for clarity.

[1:29]  ⁵ sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism [StPB], 225).

[1:1]  ⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:24]  ⁷ tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ⁸ sn A quotation from Isa 53:4, 12.

[2:24]  ⁹ tn The verb ἀπογίνομαι (apoginomai) occurs only here in the NT. It can have a literal meaning (“to die”; L&N 74.27) and a figurative meaning (“to cease”; L&N 68.40). Because it is opposite the verb ζάω (zaw, “to live”), many argue that the meaning of the verb here must be “die” (so BDAG 108 s.v.), but even so literal death would not be in view. “In place of ἀποθνῃσκιεν, the common verb for ‘die,’ ἀπογινεθαι serves Peter as a euphemism, with the meaning ‘to be away’ or ‘to depart’” (J. R. Michaels, 1 Peter [WBC 49], 148). It is a metaphorical way to refer to the decisive separation from sin Jesus accomplished for believers through his death; the result is that believers “may cease from sinning.”

[2:24]  ¹⁰ tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ¹¹ tn Grk the singular: “wound”; “injury.”

[2:24]  ¹² sn A quotation from Isa 53:5.