Yesaya 53:9

53:9 They intended to bury him with criminals, ¹ 

but he ended up in a rich man’s tomb, ² 

because ³  he had committed no violent deeds,

nor had he spoken deceitfully.

Matius 27:4

27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!”

Matius 27:19

27:19 As ⁴  he was sitting on the judgment seat, ⁵  his wife sent a message ⁶  to him: ⁷  “Have nothing to do with that innocent man; ⁸  I have suffered greatly as a result of a dream ⁹  about him today.”

Matius 27:23-24

27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”

Jesus is Condemned and Mocked

27:24 When ¹⁰  Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” ¹¹ 

Lukas 23:41

23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ¹²  wrong.”

Lukas 23:47

23:47 Now when the centurion ¹³  saw what had happened, he praised God and said, “Certainly this man was innocent!” ¹⁴ 

Yohanes 8:46

8:46 Who among you can prove me guilty ¹⁵  of any sin? ¹⁶  If I am telling you ¹⁷  the truth, why don’t you believe me?

Yohanes 8:2

8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ¹⁸  them.

Kolose 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ¹⁹  minds ²⁰  as expressed through ²¹  your evil deeds,

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 7:26-27

7:26 For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens. 7:27 He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all.

Ibrani 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ²²  to those who eagerly await him he will appear a second time, not to bear sin ²³  but to bring salvation. ²⁴ 

Ibrani 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ²⁵  in fact, had regulations for worship and its earthly sanctuary.

Yohanes 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ²⁶  in Galilee. ²⁷  Jesus’ mother ²⁸  was there,

Yohanes 3:5

3:5 Jesus answered, “I tell you the solemn truth, ²⁹  unless a person is born of water and spirit, ³⁰  he cannot enter the kingdom of God.

[53:9]  ¹ tn Heb “one assigned his grave with criminals.” The subject of the singular is impersonal; English typically uses “they” in such constructions.

[53:9]  ² tn This line reads literally, “and with the rich in his death.” בְּמֹתָיו (bÿmotayv) combines a preposition, a plural form of the noun מוֹת (mot), and a third masculine singular suffix. The plural of the noun is problematic and the יו may be the result of virtual dittography. The form should probably be emended to בָּמָתוֹ (bamato, singular noun). The relationship between this line and the preceding one is uncertain. The parallelism appears to be synonymous (note “his grave” and “in his death”), but “criminals” and “the rich” hardly make a compatible pair in this context, for they would not be buried in the same kind of tomb. Some emend עָשִׁיר (’ashir, “rich”) to עָשֵׂי רָע (’ase ra’, “doers of evil”) but the absence of the ayin (ע) is not readily explained in this graphic environment. Others suggest an emendation to שְׂעִירִים (sÿ’irim, “he-goats, demons”), but the meaning in this case is not entirely transparent and the proposal assumes that the form suffered from both transposition and the inexplicable loss of a final mem. Still others relate עָשִׁיר (’ashir) to an alleged Arabic cognate meaning “mob.” See HALOT 896 s.v. עָשִׁיר. Perhaps the parallelism is antithetical, rather than synonymous. In this case, the point is made that the servant’s burial in a rich man’s tomb, in contrast to a criminal’s burial, was appropriate, for he had done nothing wrong.

[53:9]  ³ tn If the second line is antithetical, then עַל (’al) is probably causal here, explaining why the servant was buried in a rich man’s tomb, rather than that of criminal. If the first two lines are synonymous, then עַל is probably concessive: “even though….”

[27:19]  ⁴ tn Here δέ (de) has not been translated.

[27:19]  ⁵ tn Or “the judge’s seat.”

[27:19]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.

[27:19]  ⁶ tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[27:19]  ⁷ tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[27:19]  ⁸ tn The Greek particle γάρ (gar, “for”) has not been translated here.

[27:19]  ⁹ tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.

[27:24]  ¹⁰ tn Here δέ (de) has not been translated.

[27:24]  ¹¹ sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.

[23:41]  ¹² sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

[23:47]  ¹³ sn See the note on the word centurion in 7:2.

[23:47]  ¹⁴ tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other.

[23:47]  sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion).

[8:46]  ¹⁵ tn Or “can convict me.”

[8:46]  ¹⁶ tn Or “of having sinned”; Grk “of sin.”

[8:46]  ¹⁷ tn Or “if I tell you.”

[8:2]  ¹⁸ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[1:21]  ¹⁹ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ²⁰ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ²¹ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[9:28]  ²² sn An allusion to Isa 53:12.

[9:28]  ²³ tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.

[9:28]  ²⁴ tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.

[9:1]  ²⁵ tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.

[2:1]  ²⁶ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ²⁷ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ²⁸ tn Grk “in Galilee, and Jesus’ mother.”

[3:5]  ²⁹ tn Grk “Truly, truly, I say to you.”

[3:5]  ³⁰ tn Or “born of water and wind” (the same Greek word, πνεύματος [pneumatos], may be translated either “spirit/Spirit” or “wind”).

[3:5]  sn Jesus’ somewhat enigmatic statement points to the necessity of being born “from above,” because water and wind/spirit/Spirit come from above. Isaiah 44:3-5 and Ezek 37:9-10 are pertinent examples of water and wind as life-giving symbols of the Spirit of God in his work among people. Both occur in contexts that deal with the future restoration of Israel as a nation prior to the establishment of the messianic kingdom. It is therefore particularly appropriate that Jesus should introduce them in a conversation about entering the kingdom of God. Note that the Greek word πνεύματος is anarthrous (has no article) in v. 5. This does not mean that spirit in the verse should be read as a direct reference to the Holy Spirit, but that both water and wind are figures (based on passages in the OT, which Nicodemus, the teacher of Israel should have known) that represent the regenerating work of the Spirit in the lives of men and women.