Yohanes 1:29

1:29 On the next day John ¹  saw Jesus coming toward him and said, “Look, the Lamb of God ²  who takes away the sin of the world!

Yohanes 6:40

6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ³  at the last day.” ⁴ 

Yesaya 45:21-23

45:21 Tell me! Present the evidence! ⁵ 

Let them consult with one another!

Who predicted this in the past?

Who announced it beforehand?

Was it not I, the Lord?

I have no peer, there is no God but me,

a God who vindicates and delivers; ⁶ 

there is none but me.

45:22 Turn to me so you can be delivered, ⁷ 

all you who live in the earth’s remote regions!

For I am God, and I have no peer.

45:23 I solemnly make this oath ⁸  –

what I say is true and reliable: ⁹ 

‘Surely every knee will bow to me,

every tongue will solemnly affirm; ¹⁰ 

Yesaya 49:6-7

49:6 he says, “Is it too insignificant a task for you to be my servant,

to reestablish the tribes of Jacob,

and restore the remnant ¹¹  of Israel? ¹² 

I will make you a light to the nations, ¹³ 

so you can bring ¹⁴  my deliverance to the remote regions of the earth.”

49:7 This is what the Lord,

the protector ¹⁵  of Israel, their Holy One, ¹⁶  says

to the one who is despised ¹⁷  and rejected ¹⁸  by nations, ¹⁹ 

a servant of rulers:

“Kings will see and rise in respect, ²⁰ 

princes will bow down,

because of the faithful Lord,

the Holy One of Israel who has chosen you.”

Yesaya 53:10-12

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

once restitution is made, ²¹ 

he will see descendants and enjoy long life, ²² 

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

53:11 Having suffered, he will reflect on his work,

he will be satisfied when he understands what he has done. ²³ 

“My servant ²⁴  will acquit many, ²⁵ 

for he carried their sins. ²⁶ 

53:12 So I will assign him a portion with the multitudes, ²⁷ 

he will divide the spoils of victory with the powerful, ²⁸ 

because he willingly submitted ²⁹  to death

and was numbered with the rebels,

when he lifted up the sin of many

and intervened ³⁰  on behalf of the rebels.”

Zakharia 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ³¹  and victorious, ³² 

humble and riding on a donkey ³³  –

on a young donkey, the foal of a female donkey.

Matius 1:23

1:23 “Look! The virgin will conceive and bear a son, and they will call him ³⁴  Emmanuel,” ³⁵  which means ³⁶  “God with us.” ³⁷ 

Matius 18:11

18:11 [[EMPTY]] ³⁸ 

Matius 1:23

1:23 “Look! The virgin will conceive and bear a son, and they will call him ³⁹  Emmanuel,” ⁴⁰  which means ⁴¹  “God with us.” ⁴² 

Matius 18:11

18:11 [[EMPTY]] ⁴³ 

Lukas 2:10-11

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ⁴⁴  for I proclaim to you good news ⁴⁵  that brings great joy to all the people: 2:11 Today ⁴⁶  your Savior is born in the city ⁴⁷  of David. ⁴⁸  He is Christ ⁴⁹  the Lord.

Lukas 19:10

19:10 For the Son of Man came ⁵⁰  to seek and to save the lost.”

Lukas 19:1

Jesus and Zacchaeus

19:1 Jesus ⁵¹  entered Jericho ⁵²  and was passing through it.

Titus 2:5-6

2:5 to be self-controlled, ⁵³  pure, fulfilling their duties at home, ⁵⁴  kind, being subject to their own husbands, so that the message ⁵⁵  of God may not be discredited. ⁵⁶  2:6 Encourage younger men likewise to be self-controlled, ⁵⁷ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁵⁸  sound teaching.

Yohanes 2:2

2:2 and Jesus and his disciples were also invited to the wedding. ⁵⁹ 

Yohanes 4:14

4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ⁶⁰  but the water that I will give him will become in him a fountain ⁶¹  of water springing up ⁶²  to eternal life.”

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

[1:29]  ² 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).

[6:40]  ³ tn Or “resurrect him,” or “make him live again.”

[6:40]  ⁴ sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

[45:21]  ⁵ tn Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21.

[45:21]  ⁶ tn Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”

[45:22]  ⁷ tn The Niphal imperative with prefixed vav (ו) indicates purpose after the preceding imperative. The Niphal probably has a tolerative sense, “allow yourselves to be delivered, accept help.”

[45:23]  ⁸ tn Heb “I swear by myself”; KJV, NASB “have sworn.”

[45:23]  ⁹ tn Heb “a word goes out from my mouth [in] truth and will not return.”

[45:23]  ¹⁰ tn Heb “swear” (so KJV, NAB, NIV, NRSV); NLT “confess allegiance.”

[49:6]  ¹¹ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ¹² sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.

[49:6]  ¹³ tn See the note at 42:6.

[49:6]  ¹⁴ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[49:7]  ¹⁵ tn Heb “redeemer.” See the note at 41:14.

[49:7]  ¹⁶ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[49:7]  ¹⁷ tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsa^a לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsa^a reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”

[49:7]  ¹⁸ tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”

[49:7]  ¹⁹ tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).

[49:7]  ²⁰ tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.

[53:10]  ²¹ 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]  ²² 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.

[53:11]  ²³ tn Heb “he will be satisfied by his knowledge,” i.e., “when he knows.” The preposition is understood as temporal and the suffix as a subjective genitive. Some take בְּדַעְתּוֹ (bÿda’to, “by his knowledge”) with what follows and translate “by knowledge of him,” understanding the preposition as instrumental and the suffix as objective.

[53:11]  ²⁴ sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.

[53:11]  ²⁵ tn Heb “he will acquit, a righteous one, my servant, many.” צַדִּיק (tsadiq) may refer to the servant, but more likely it is dittographic (note the preceding verb יַצְדִּיק, yatsdiq). The precise meaning of the verb (the Hiphil of צָדַק, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of “make righteous” in a legal sense, i.e., “pronounce innocent, acquit” (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean “render justice” (as a royal function, see 2 Sam 15:4; Ps 82:3), “concede” (Job 27:5), “vindicate” (Isa 50:8), and “lead to righteousness” (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people’s sins, the servant is able to “acquit” them.

[53:11]  sn Some (e.g., H. M. Orlinsky, “The So-called ‘Suffering Servant’ in Isaiah 53,22,” VTSup 14 [1967]: 3-133) object to this legal interpretation of the language, arguing that it would be unjust for the righteous to suffer for the wicked and for the wicked to be declared innocent. However, such a surprising development is consistent with the ironic nature of this song. It does seem unfair for the innocent to die for the guilty. But what is God to do when all have sinned and wandered off like stray sheep (cf. v. 6)? Covenant law demands punishment, but punishment in this case would mean annihilation of what God has created. God’s justice, as demanded by the law, must be satisfied. To satisfy his justice, he does something seemingly unjust. He punishes his sinless servant, the only one who has not strayed off! In the progress of biblical revelation, we discover that the sinless servant is really God in the flesh, who offers himself because he is committed to the world he has created. If his justice can only be satisfied if he himself endures the punishment, then so be it. What appears to be an act of injustice is really love satisfying the demands of justice!

[53:11]  ²⁶ tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.

[53:12]  ²⁷ tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).

[53:12]  ²⁸ sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.

[53:12]  ²⁹ tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”

[53:12]  ³⁰ tn The Hiphil of פָּגַע (paga’) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.

[9:9]  ³¹ tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).

[9:9]  ³² tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).

[9:9]  ³³ sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).

[1:23]  ³⁴ tn Grk “they will call his name.”

[1:23]  ³⁵ sn A quotation from Isa 7:14.

[1:23]  ³⁶ tn Grk “is translated.”

[1:23]  ³⁷ sn An allusion to Isa 8:8, 10 (LXX).

[18:11]  ³⁸ tc The most important mss (א B L* Θ* Ë^1,13 33 892* pc e ff¹ sy^s sa) do not include 18:11 “For the Son of Man came to save the lost.” The verse is included in D L^mg W Θ^c 078^vid Ï lat sy^c,p,h, but is almost certainly not original, being borrowed, as it were, from the parallel in Luke 19:10. The present translation follows NA²⁷ in omitting the verse number as well, a procedure also followed by a number of other modern translations.

[1:23]  ³⁹ tn Grk “they will call his name.”

[1:23]  ⁴⁰ sn A quotation from Isa 7:14.

[1:23]  ⁴¹ tn Grk “is translated.”

[1:23]  ⁴² sn An allusion to Isa 8:8, 10 (LXX).

[18:11]  ⁴³ tc The most important mss (א B L* Θ* Ë^1,13 33 892* pc e ff¹ sy^s sa) do not include 18:11 “For the Son of Man came to save the lost.” The verse is included in D L^mg W Θ^c 078^vid Ï lat sy^c,p,h, but is almost certainly not original, being borrowed, as it were, from the parallel in Luke 19:10. The present translation follows NA²⁷ in omitting the verse number as well, a procedure also followed by a number of other modern translations.

[2:10]  ⁴⁴ tn Grk “behold.”

[2:10]  ⁴⁵ tn Grk “I evangelize to you great joy.”

[2:11]  ⁴⁶ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

[2:11]  ⁴⁷ tn Or “town.” See the note on “city” in v. 4.

[2:11]  ⁴⁸ tn This is another indication of a royal, messianic connection.

[2:11]  ⁴⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:11]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

[19:10]  ⁵⁰ sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.

[19:1]  ⁵¹ tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:1]  ⁵² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[2:5]  ⁵³ tn Or “sensible.”

[2:5]  ⁵⁴ tn Grk “domestic,” “keeping house.”

[2:5]  ⁵⁵ tn Or “word.”

[2:5]  ⁵⁶ tn Or “slandered.”

[2:6]  ⁵⁷ tn Or “sensible.”

[2:1]  ⁵⁸ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:2]  ⁵⁹ sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.

[4:14]  ⁶⁰ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ⁶¹ tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.

[4:14]  ⁶² tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).