Yesaya 53:4

53:4 But he lifted up our illnesses,

he carried our pain; ¹ 

even though we thought he was being punished,

attacked by God, and afflicted for something he had done. ² 

Yesaya 53:10

53:10 Though the Lord desired to crush him and make him ill,

once restitution is made, ³ 

he will see descendants and enjoy long life, ⁴ 

and the Lord’s purpose will be accomplished through him.

Mazmur 69:29

69:29 I am oppressed and suffering!

O God, deliver and protect me! ⁵ 

Matius 26:37-38

26:37 He took with him Peter and the two sons of Zebedee, and became anguished and distressed. 26:38 Then he said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.”

Markus 14:34

14:34 He said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay alert.”

Lukas 19:41

Jesus Weeps for Jerusalem under Judgment

19:41 Now ⁶  when Jesus ⁷  approached ⁸  and saw the city, he wept over it,

Yohanes 11:35

11:35 Jesus wept. ⁹ 

Ibrani 2:15-18

2:15 and set free those who were held in slavery all their lives by their fear of death. 2:16 For surely his concern is not for angels, but he is concerned for Abraham’s descendants. 2:17 Therefore he had ¹⁰  to be made like his brothers and sisters ¹¹  in every respect, so that he could become a merciful and faithful high priest in things relating to God, to make atonement ¹²  for the sins of the people. 2:18 For since he himself suffered when he was tempted, he is able to help those who are tempted.

Ibrani 4:15

4:15 For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin.

Ibrani 5:7

5:7 During his earthly life ¹³  Christ ¹⁴  offered ¹⁵  both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion.

[53:4]  ¹ sn Illness and pain stand by metonymy (or perhaps as metaphors) for sin and its effects, as vv. 11-12 make clear.

[53:4]  ² tn The words “for something he had done” are supplied in the translation for clarification. The group now realizes he suffered because of his identification with them, not simply because he was a special target of divine anger.

[53:10]  ³ tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular,in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”

[53:10]  sn What constitutes the servant’s reparation offering? Some might think his suffering, but the preceding context views this as past, while the verb here is imperfect in form. The offering appears to be something the servant does after his suffering has been completed. Perhaps the background of the language can be found in the Levitical code, where a healed leper would offer a reparation offering as part of the ritual to achieve ceremonial cleanliness (see Lev 14). The servant was pictured earlier in the song as being severely ill. This illness (a metaphor for the effects of the people’s sin) separated him from God. However, here we discover the separation is not final; once reparation is made, so to speak, he will again experience the Lord’s favor.

[53:10]  ⁴ sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.

[69:29]  ⁵ tn Heb “your deliverance, O God, may it protect me.”

[19:41]  ⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ⁷ tn Grk “he.”

[19:41]  ⁸ sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.

[11:35]  ⁹ sn Jesus wept. The Greek word used here for Jesus’ weeping (ἐδάκρυσεν, edakrusen) is different from the one used to describe the weeping of Mary and the Jews in v. 33 which indicated loud wailing and cries of lament. This word simply means “to shed tears” and has more the idea of quiet grief. But why did Jesus do this? Not out of grief for Lazarus, since he was about to be raised to life again. L. Morris (John [NICNT], 558) thinks it was grief over the misconception of those round about. But it seems that in the context the weeping is triggered by the thought of Lazarus in the tomb: This was not personal grief over the loss of a friend (since Lazarus was about to be restored to life) but grief over the effects of sin, death, and the realm of Satan. It was a natural complement to the previous emotional expression of anger (11:33). It is also possible that Jesus wept at the tomb of Lazarus because he knew there was also a tomb for himself ahead.

[2:17]  ¹⁰ tn Or “he was obligated.”

[2:17]  ¹¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[2:17]  ¹² tn Or “propitiation.”

[5:7]  ¹³ tn Grk “in the days of his flesh.”

[5:7]  ¹⁴ tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ¹⁵ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.