Matius 26:54
Konteks26:54 How then would the scriptures that say it must happen this way be fulfilled?”
Matius 26:56
Konteks26:56 But this has happened so that 1 the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.
Kejadian 3:15
Konteks3:15 And I will put hostility 2 between you and the woman
and between your offspring and her offspring; 3
her offspring will attack 4 your head,
and 5 you 6 will attack her offspring’s heel.” 7
Mazmur 22:1-31
KonteksFor the music director; according to the tune “Morning Doe;” 9 a psalm of David.
22:1 My God, my God, why have you abandoned me? 10
I groan in prayer, but help seems far away. 11
22:2 My God, I cry out during the day,
but you do not answer,
and during the night my prayers do not let up. 12
22:3 You are holy;
you sit as king receiving the praises of Israel. 13
22:4 In you our ancestors 14 trusted;
they trusted in you 15 and you rescued them.
22:5 To you they cried out, and they were saved;
in you they trusted and they were not disappointed. 16
22:6 But I 17 am a worm, 18 not a man; 19
people insult me and despise me. 20
22:7 All who see me taunt 21 me;
they mock me 22 and shake their heads. 23
“Commit yourself 25 to the Lord!
Let the Lord 26 rescue him!
Let the Lord 27 deliver him, for he delights in him.” 28
22:9 Yes, you are the one who brought me out 29 from the womb
and made me feel secure on my mother’s breasts.
22:10 I have been dependent on you since birth; 30
from the time I came out of my mother’s womb you have been my God. 31
22:11 Do not remain far away from me,
for trouble is near and I have no one to help me. 32
22:12 Many bulls 33 surround me;
powerful bulls of Bashan 34 hem me in.
22:13 They 35 open their mouths to devour me 36
like a roaring lion that rips its prey. 37
22:14 My strength drains away like water; 38
all my bones are dislocated;
my heart 39 is like wax;
it melts away inside me.
22:15 The roof of my mouth 40 is as dry as a piece of pottery;
my tongue sticks to my gums. 41
You 42 set me in the dust of death. 43
22:16 Yes, 44 wild dogs surround me –
a gang of evil men crowd around me;
like a lion they pin my hands and feet. 45
22:17 I can count 46 all my bones;
my enemies 47 are gloating over me in triumph. 48
22:18 They are dividing up my clothes among themselves;
they are rolling dice 49 for my garments.
22:19 But you, O Lord, do not remain far away!
You are my source of strength! 50 Hurry and help me! 51
22:20 Deliver me 52 from the sword!
Save 53 my life 54 from the claws 55 of the wild dogs!
22:21 Rescue me from the mouth of the lion, 56
and from the horns of the wild oxen! 57
You have answered me! 58
22:22 I will declare your name to my countrymen! 59
In the middle of the assembly I will praise you!
22:23 You loyal followers of the Lord, 60 praise him!
All you descendants of Jacob, honor him!
All you descendants of Israel, stand in awe of him! 61
22:24 For he did not despise or detest the suffering 62 of the oppressed; 63
he did not ignore him; 64
when he cried out to him, he responded. 65
22:25 You are the reason I offer praise 66 in the great assembly;
I will fulfill my promises before the Lord’s loyal followers. 67
22:26 Let the oppressed eat and be filled! 68
Let those who seek his help praise the Lord!
May you 69 live forever!
22:27 Let all the people of the earth acknowledge the Lord and turn to him! 70
Let all the nations 71 worship you! 72
and rules over the nations.
22:29 All of the thriving people 74 of the earth will join the celebration and worship; 75
all those who are descending into the grave 76 will bow before him,
including those who cannot preserve their lives. 77
22:30 A whole generation 78 will serve him;
they will tell the next generation about the sovereign Lord. 79
22:31 They will come and tell about his saving deeds; 80
they will tell a future generation what he has accomplished. 81
Mazmur 69:1-21
KonteksFor the music director; according to the tune of “Lilies;” 83 by David.
69:1 Deliver me, O God,
for the water has reached my neck. 84
69:2 I sink into the deep mire
where there is no solid ground; 85
I am in 86 deep water,
and the current overpowers me.
69:3 I am exhausted from shouting for help;
my throat is sore; 87
my eyes grow tired of looking for my God. 88
69:4 Those who hate me without cause are more numerous than the hairs of my head.
Those who want to destroy me, my enemies for no reason, 89 outnumber me. 90
They make me repay what I did not steal! 91
69:5 O God, you are aware of my foolish sins; 92
my guilt is not hidden from you. 93
69:6 Let none who rely on you be disgraced because of me,
O sovereign Lord and king! 94
Let none who seek you be ashamed because of me,
O God of Israel!
69:7 For I suffer 95 humiliation for your sake 96
and am thoroughly disgraced. 97
69:8 My own brothers treat me like a stranger;
they act as if I were a foreigner. 98
69:9 Certainly 99 zeal for 100 your house 101 consumes me;
I endure the insults of those who insult you. 102
69:10 I weep and refrain from eating food, 103
which causes others to insult me. 104
69:11 I wear sackcloth
and they ridicule me. 105
69:12 Those who sit at the city gate gossip about me;
drunkards mock me in their songs. 106
69:13 O Lord, may you hear my prayer and be favorably disposed to me! 107
O God, because of your great loyal love,
answer me with your faithful deliverance! 108
69:14 Rescue me from the mud! Don’t let me sink!
Deliver me 109 from those who hate me,
from the deep water!
69:15 Don’t let the current overpower me!
Don’t let the deep swallow me up!
Don’t let the pit 110 devour me! 111
69:16 Answer me, O Lord, for your loyal love is good! 112
Because of your great compassion, turn toward me!
69:17 Do not ignore 113 your servant,
for I am in trouble! Answer me right away! 114
69:18 Come near me and redeem me! 115
Because of my enemies, rescue me!
69:19 You know how I am insulted, humiliated and disgraced;
you can see all my enemies. 116
69:20 Their insults are painful 117 and make me lose heart; 118
I look 119 for sympathy, but receive none, 120
for comforters, but find none.
69:21 They put bitter poison 121 into my food,
and to quench my thirst they give me vinegar to drink. 122
Yesaya 50:5-6
Konteks50:5 The sovereign Lord has spoken to me clearly; 123
I have not rebelled,
I have not turned back.
50:6 I offered my back to those who attacked, 124
my jaws to those who tore out my beard;
I did not hide my face
from insults and spitting.
Yesaya 53:1-12
Konteks53:1 Who would have believed 125 what we 126 just heard? 127
When 128 was the Lord’s power 129 revealed through him?
53:2 He sprouted up like a twig before God, 130
like a root out of parched soil; 131
he had no stately form or majesty that might catch our attention, 132
no special appearance that we should want to follow him. 133
53:3 He was despised and rejected by people, 134
one who experienced pain and was acquainted with illness;
people hid their faces from him; 135
he was despised, and we considered him insignificant. 136
53:4 But he lifted up our illnesses,
he carried our pain; 137
even though we thought he was being punished,
attacked by God, and afflicted for something he had done. 138
53:5 He was wounded because of 139 our rebellious deeds,
crushed because of our sins;
he endured punishment that made us well; 140
because of his wounds we have been healed. 141
53:6 All of us had wandered off like sheep;
each of us had strayed off on his own path,
but the Lord caused the sin of all of us to attack him. 142
53:7 He was treated harshly and afflicted, 143
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. 144
53:8 He was led away after an unjust trial 145 –
but who even cared? 146
Indeed, he was cut off from the land of the living; 147
because of the rebellion of his own 148 people he was wounded.
53:9 They intended to bury him with criminals, 149
but he ended up in a rich man’s tomb, 150
because 151 he had committed no violent deeds,
nor had he spoken deceitfully.
53:10 Though the Lord desired to crush him and make him ill,
once restitution is made, 152
he will see descendants and enjoy long life, 153
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. 154
“My servant 155 will acquit many, 156
for he carried their sins. 157
53:12 So I will assign him a portion with the multitudes, 158
he will divide the spoils of victory with the powerful, 159
because he willingly submitted 160 to death
and was numbered with the rebels,
when he lifted up the sin of many
and intervened 161 on behalf of the rebels.”
Daniel 9:26
Konteks9:26 Now after the sixty-two weeks,
an anointed one will be cut off and have nothing. 162
As for the city and the sanctuary,
the people of the coming prince will destroy 163 them.
But his end will come speedily 164 like a flood. 165
Until the end of the war that has been decreed
there will be destruction.
Zakharia 12:10
Konteks12:10 “I will pour out on the kingship 166 of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, 167 the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn. 168
Zakharia 13:7
Konteks13:7 “Awake, sword, against my shepherd,
against the man who is my associate,”
says the Lord who rules over all.
Strike the shepherd that the flock may be scattered; 169
I will turn my hand against the insignificant ones.
Markus 9:12
Konteks9:12 He said to them, “Elijah does indeed come first, and restores all things. And why is it written that the Son of Man must suffer many things and be despised?
Lukas 24:25-26
Konteks24:25 So 170 he said to them, “You 171 foolish people 172 – how slow of heart 173 to believe 174 all that the prophets have spoken! 24:26 Wasn’t 175 it necessary 176 for the Christ 177 to suffer these things and enter into his glory?”
Lukas 24:46
Konteks24:46 and said to them, “Thus it stands written that the Christ 178 would suffer 179 and would rise from the dead on the third day,
Yohanes 19:24
Konteks19:24 So the soldiers said to one another, “Let’s not tear it, but throw dice 180 to see who will get it.” 181 This took place 182 to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.” 183 So the soldiers did these things.
Yohanes 19:28
Konteks19:28 After this Jesus, realizing that by this time 184 everything was completed, 185 said (in order to fulfill the scripture), 186 “I am thirsty!” 187
Yohanes 19:36-37
Konteks19:36 For these things happened so that the scripture would be fulfilled, “Not a bone of his will be broken.” 188 19:37 And again another scripture says, “They will look on the one whom they have pierced.” 189
Kisah Para Rasul 13:27-29
Konteks13:27 For the people who live in Jerusalem and their rulers did not recognize 190 him, 191 and they fulfilled the sayings 192 of the prophets that are read every Sabbath by condemning 193 him. 194 13:28 Though 195 they found 196 no basis 197 for a death sentence, 198 they asked Pilate to have him executed. 13:29 When they had accomplished 199 everything that was written 200 about him, they took him down 201 from the cross 202 and placed him 203 in a tomb.
Kisah Para Rasul 17:2-3
Konteks17:2 Paul went to the Jews in the synagogue, 204 as he customarily did, and on three Sabbath days he addressed 205 them from the scriptures, 17:3 explaining and demonstrating 206 that the Christ 207 had to suffer and to rise from the dead, 208 saying, 209 “This Jesus I am proclaiming to you is the Christ.” 210
Kisah Para Rasul 26:22-23
Konteks26:22 I have experienced 211 help from God to this day, and so I stand testifying to both small and great, saying nothing except 212 what the prophets and Moses said 213 was going to happen: 26:23 that 214 the Christ 215 was to suffer and be the first to rise from the dead, to proclaim light both to our people 216 and to the Gentiles.” 217
Kisah Para Rasul 28:23
Konteks28:23 They set 218 a day to meet with him, 219 and they came to him where he was staying 220 in even greater numbers. 221 From morning until evening he explained things 222 to them, 223 testifying 224 about the kingdom of God 225 and trying to convince 226 them about Jesus from both the law of Moses and the prophets.
Kisah Para Rasul 28:1
Konteks28:1 After we had safely reached shore, 227 we learned that the island was called Malta. 228
Kolose 1:3
Konteks1:3 We always 229 give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,
Kolose 1:1
Konteks1:1 From Paul, 230 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Pengkhotbah 1:11
Konteks1:11 No one remembers the former events, 231
nor will anyone remember 232 the events that are yet to happen; 233
they will not be remembered by the future generations. 234
[26:56] 1 tn Grk “But so that”; the verb “has happened” is implied.
[3:15] 2 tn The Hebrew word translated “hostility” is derived from the root אֵיב (’ev, “to be hostile, to be an adversary [or enemy]”). The curse announces that there will be continuing hostility between the serpent and the woman. The serpent will now live in a “battle zone,” as it were.
[3:15] 3 sn The Hebrew word translated “offspring” is a collective singular. The text anticipates the ongoing struggle between human beings (the woman’s offspring) and deadly poisonous snakes (the serpent’s offspring). An ancient Jewish interpretation of the passage states: “He made the serpent, cause of the deceit, press the earth with belly and flank, having bitterly driven him out. He aroused a dire enmity between them. The one guards his head to save it, the other his heel, for death is at hand in the proximity of men and malignant poisonous snakes.” See Sib. Or. 1:59-64. For a similar interpretation see Josephus, Ant. 1.1.4 (1.50-51).
[3:15] 4 tn Heb “he will attack [or “bruise”] you [on] the head.” The singular pronoun and verb agree grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “head” is an adverbial accusative, locating the blow. A crushing blow to the head would be potentially fatal.
[3:15] 5 tn Or “but you will…”; or “as they attack your head, you will attack their heel.” The disjunctive clause (conjunction + subject + verb) is understood as contrastive. Both clauses place the subject before the verb, a construction that is sometimes used to indicate synchronic action (see Judg 15:14).
[3:15] 6 sn You will attack her offspring’s heel. Though the conflict will actually involve the serpent’s offspring (snakes) and the woman’s offspring (human beings), v. 15b for rhetorical effect depicts the conflict as being between the serpent and the woman’s offspring, as if the serpent will outlive the woman. The statement is personalized for the sake of the addressee (the serpent) and reflects the ancient Semitic concept of corporate solidarity, which emphasizes the close relationship between a progenitor and his offspring. Note Gen 28:14, where the
[3:15] 7 tn Heb “you will attack him [on] the heel.” The verb (translated “attack”) is repeated here, a fact that is obscured by some translations (e.g., NIV “crush…strike”). The singular pronoun agrees grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “heel” is an adverbial accusative, locating the blow. A bite on the heel from a poisonous serpent is potentially fatal.
[3:15] sn The etiological nature of v. 15 is apparent, though its relevance for modern western man is perhaps lost because we rarely come face to face with poisonous snakes. Ancient Israelites, who often encountered snakes in their daily activities (see, for example, Eccl 10:8; Amos 5:19), would find the statement quite meaningful as an explanation for the hostility between snakes and humans. (In the broader ancient Near Eastern context, compare the Mesopotamian serpent omens. See H. W. F. Saggs, The Greatness That Was Babylon, 309.) This ongoing struggle, when interpreted in light of v. 15, is a tangible reminder of the conflict introduced into the world by the first humans’ rebellion against God. Many Christian theologians (going back to Irenaeus) understand v. 15 as the so-called protevangelium, supposedly prophesying Christ’s victory over Satan (see W. Witfall, “Genesis 3:15 – a Protevangelium?” CBQ 36 [1974]: 361-65; and R. A. Martin, “The Earliest Messianic Interpretation of Genesis 3:15,” JBL 84 [1965]: 425-27). In this allegorical approach, the woman’s offspring is initially Cain, then the whole human race, and ultimately Jesus Christ, the offspring (Heb “seed”) of the woman (see Gal 4:4). The offspring of the serpent includes the evil powers and demons of the spirit world, as well as those humans who are in the kingdom of darkness (see John 8:44). According to this view, the passage gives the first hint of the gospel. Satan delivers a crippling blow to the Seed of the woman (Jesus), who in turn delivers a fatal blow to the Serpent (first defeating him through the death and resurrection [1 Cor 15:55-57] and then destroying him in the judgment [Rev 12:7-9; 20:7-10]). However, the grammatical structure of Gen 3:15b does not suggest this view. The repetition of the verb “attack,” as well as the word order, suggests mutual hostility is being depicted, not the defeat of the serpent. If the serpent’s defeat were being portrayed, it is odd that the alleged description of his death comes first in the sentence. If he has already been crushed by the woman’s “Seed,” how can he bruise his heel? To sustain the allegorical view, v. 15b must be translated in one of the following ways: “he will crush your head, even though you attack his heel” (in which case the second clause is concessive) or “he will crush your head as you attack his heel” (the clauses, both of which place the subject before the verb, may indicate synchronic action).
[22:1] 8 sn Psalm 22. The psalmist cries out to the Lord for deliverance from his dangerous enemies, who have surrounded him and threaten his life. Confident that the Lord will intervene, he then vows to thank the Lord publicly for his help and anticipates a time when all people will recognize the Lord’s greatness and worship him.
[22:1] 9 tn Heb “according to the doe of the dawn.” Apparently this refers to a particular musical tune or style.
[22:1] 10 sn From the psalmist’s perspective it seems that God has abandoned him, for he fails to answer his cry for help (vv. 1b-2).
[22:1] 11 tn Heb “far from my deliverance [are] the words of my groaning.” The Hebrew noun שְׁאָגָה (shÿ’agah) and its related verb שָׁאַג (sha’ag) are sometimes used of a lion’s roar, but they can also describe human groaning (see Job 3:24 and Pss 32:3 and 38:8.
[22:2] 12 tn Heb “there is no silence to me.”
[22:3] 13 tn Heb “[O] one who sits [on] the praises of Israel.” The verb “receiving” is supplied in the translation for clarity. The metaphorical language pictures the
[22:4] 15 tn The words “in you” are supplied in the translation. They are understood by ellipsis (see the preceding line).
[22:5] 16 tn Or “were not ashamed.”
[22:6] 17 tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.
[22:6] 18 tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).
[22:6] 19 tn Or “not a human being.” The psalmist perceives himself as less than human.
[22:6] 20 tn Heb “a reproach of man and despised by people.”
[22:7] 21 tn Or “scoff at, deride, mock.”
[22:7] 22 tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.
[22:7] 23 sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.
[22:8] 24 tn The words “they say” are supplied in the translation for clarification and for stylistic reasons. The psalmist here quotes the sarcastic taunts of his enemies.
[22:8] 25 tn Heb “roll [yourself].” The Hebrew verb גלל here has the sense of “commit” (see Prov 16:3). The imperatival form in the Hebrew text indicates the enemies here address the psalmist. Since they refer to him in the third person in the rest of the verse, some prefer to emend the verb to a perfect, “he commits himself to the
[22:8] 26 tn Heb “Let him”; the referent (the
[22:8] 27 tn Heb “Let him”; the referent (the
[22:8] 28 tn That is, “for he [the
[22:8] sn This statement does not necessarily reflect the enemies’ actual belief, but it does reflect the psalmist’s confession. The psalmist’s enemies sarcastically appeal to God to help him, because he claims to be an object of divine favor. However, they probably doubted the reality of his claim.
[22:9] 29 tn Or “the one who pulled me.” The verb is derived from either גָחָה (gakhah; see HALOT 187 s.v. גחה) or גִּיחַ (giyakh; see BDB 161 s.v. גִּיחַ) and seems to carry the nuance “burst forth” or “pull out.”
[22:10] 30 tn Heb “upon you I was cast from [the] womb.”
[22:10] 31 tn Heb “from the womb of my mother you [have been] my God.”
[22:10] sn Despite the enemies’ taunts, the psalmist is certain of his relationship with God, which began from the time of his birth (from the time I came out of my mother’s womb).
[22:11] 32 tn Heb “and there is no helper.”
[22:12] 33 sn The psalmist figuratively compares his enemies to dangerous bulls.
[22:12] 34 sn Bashan, located east of the Jordan River, was well-known for its cattle. See Ezek 39:18; Amos 4:1.
[22:13] 35 tn “They” refers to the psalmist’s enemies, who in the previous verse are described as “powerful bulls.”
[22:13] 36 tn Heb “they open against me their mouth[s].” To “open the mouth against” is a Hebrew idiom associated with eating and swallowing (see Ezek 2:8; Lam 2:16).
[22:13] 37 tn Heb “a lion ripping and roaring.”
[22:14] 38 tn Heb “like water I am poured out.”
[22:14] 39 sn The heart is viewed here as the seat of the psalmist’s strength and courage.
[22:15] 40 tc Heb “my strength” (כֹּחִי, kokhiy), but many prefer to emend the text to חִכִּי (khikiy, “my palate”; cf. NEB, NRSV “my mouth”) assuming that an error of transposition has occurred in the traditional Hebrew text.
[22:15] 41 tn Cf. NEB “my jaw”; NASB, NRSV “my jaws”; NIV “the roof of my mouth.”
[22:15] 42 sn Here the psalmist addresses God and suggests that God is ultimately responsible for what is happening because of his failure to intervene (see vv. 1-2, 11).
[22:15] 43 sn The imperfect verbal form draws attention to the progressive nature of the action. The psalmist is in the process of dying.
[22:16] 45 tn Heb “like a lion, my hands and my feet.” This reading is often emended because it is grammatically awkward, but perhaps its awkwardness is by rhetorical design. Its broken syntax may be intended to convey the panic and terror felt by the psalmist. The psalmist may envision a lion pinning the hands and feet of its victim to the ground with its paws (a scene depicted in ancient Near Eastern art), or a lion biting the hands and feet. The line has been traditionally translated, “they pierce my hands and feet,” and then taken as foreshadowing the crucifixion of Christ. Though Jesus does appropriate the language of this psalm while on the cross (compare v. 1 with Matt 27:46 and Mark 15:34), the NT does not cite this verse in describing the death of Jesus. (It does refer to vv. 7-8 and 18, however. See Matt 27:35, 39, 43; Mark 15:24, 29; Luke 23:34; John 19:23-24.) If one were to insist on an emendation of כָּאֲרִי (ka’ariy, “like a lion”) to a verb, the most likely verbal root would be כָּרָה (karah, “dig”; see the LXX). In this context this verb could refer to the gnawing and tearing of wild dogs (cf. NCV, TEV, CEV). The ancient Greek version produced by Symmachus reads “bind” here, perhaps understanding a verbal root כרך, which is attested in later Hebrew and Aramaic and means “to encircle, entwine, embrace” (see HALOT 497-98 s.v. כרך and Jastrow 668 s.v. כָּרַךְ). Neither one of these proposed verbs can yield a meaning “bore, pierce.”
[22:17] 46 tn The imperfect verbal forms in vv. 17-18 draw attention to the progressive nature of the action.
[22:17] 47 tn Heb “they.” The masculine form indicates the enemies are in view. The referent (the psalmist’s enemies) has been specified in the translation for clarity.
[22:17] 48 tn Heb “they gaze, they look upon me.”
[22:18] 49 tn Heb “casting lots.” The precise way in which this would have been done is not certain.
[22:19] 50 tn Heb “O my strength.”
[22:19] 51 tn Heb “hurry to my help.”
[22:20] 53 tn The verb “save” is supplied in the translation; it is understood by ellipsis (see “deliver” in the preceding line).
[22:20] 54 tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone.
[22:20] 55 tn Heb “from the hand.” Here “hand” is understood by metonymy as a reference to the “paw” and thus the “claws” of the wild dogs.
[22:21] 56 sn The psalmist again compares his enemies to vicious dogs and ferocious lions (see vv. 13, 16).
[22:21] 57 tn The Hebrew term רֵמִים (remim) appears to be an alternate spelling of רְאֵמִים (rÿ’emim, “wild oxen”; see BDB 910 s.v. רְאֵם).
[22:21] 58 tn Heb “and from the horns of the wild oxen you answer me.” Most take the final verb with the preceding prepositional phrase. Some understand the verb form as a relatively rare precative perfect, expressing a wish or request (see IBHS 494-95 §30.5.4c, d). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew. (See the discussion at Ps 3:7.) Others prefer to take the perfect in its usual indicative sense. The psalmist, perhaps in response to an oracle of salvation, affirms confidently that God has answered him, assuring him that deliverance is on the way. The present translation takes the prepositional phrase as parallel to the preceding “from the mouth of the lion” and as collocated with the verb “rescue” at the beginning of the verse. “You have answered me” is understood as a triumphant shout which marks a sudden shift in tone and introduces the next major section of the psalm. By isolating the statement syntactically, the psalmist highlights the declaration.
[22:22] 59 tn Or “brothers,” but here the term does not carry a literal familial sense. It refers to the psalmist’s fellow members of the Israelite covenant community (see v. 23).
[22:23] 60 tn Heb “[you] fearers of the
[22:24] 62 tn Or “affliction”; or “need.”
[22:24] 63 sn In this verse the psalmist refers to himself in the third person and characterizes himself as oppressed.
[22:24] 64 tn Heb “he did not hide his face from him.” For other uses of the idiom “hide the face” meaning “ignore,” see Pss 10:11; 13:1; 51:9. Sometimes the idiom carries the stronger idea of “reject” (see Pss 27:9; 88:14).
[22:25] 66 tn Heb “from with you [is] my praise.”
[22:25] 67 tn Heb “my vows I will fulfill before those who fear him.” When asking the
[22:26] 68 sn Eat and be filled. In addition to praising the Lord, the psalmist also offers a thank offering to the Lord and invites others to share in a communal meal.
[22:26] 69 tn Heb “may your heart[s].”
[22:27] 70 tn Heb “may all the ends of the earth remember and turn to the
[22:27] 71 tn Heb “families of the nations.”
[22:27] 72 tn Heb “before you.”
[22:28] 73 tn Heb “for to the
[22:29] 74 tn Heb “fat [ones].” This apparently refers to those who are healthy and robust, i.e., thriving. In light of the parallelism, some prefer to emend the form to יְשֵׁנֵי (yÿsheney, “those who sleep [in the earth]”; cf. NAB, NRSV), but דִּשְׁנֵי (dishney, “fat [ones]”) seems to form a merism with “all who descend into the grave” in the following line. The psalmist envisions all people, whether healthy or dying, joining in worship of the
[22:29] 75 tn Heb “eat and worship.” The verb forms (a perfect followed by a prefixed form with vav [ו] consecutive) are normally used in narrative to relate completed actions. Here the psalmist uses the forms rhetorically as he envisions a time when the
[22:29] 76 tn Heb “all of the ones going down [into] the dust.” This group stands in contrast to those mentioned in the previous line. Together the two form a merism encompassing all human beings – the healthy, the dying, and everyone in between.
[22:29] 77 tn Heb “and his life he does not revive.”
[22:30] 78 tn Heb “offspring.”
[22:30] 79 tn Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[22:31] 80 tn Heb “his righteousness.” Here the noun צִדָקָה (tsidaqah) refers to the Lord’s saving deeds whereby he vindicates the oppressed.
[22:31] 81 tn Heb “to a people [to be] born that he has acted.” The words “they will tell” are supplied in the translation for stylistic reasons.
[69:1] 82 sn Psalm 69. The psalmist laments his oppressed condition and asks the Lord to deliver him by severely judging his enemies.
[69:1] 83 tn Heb “according to lilies.” See the superscription to Ps 45.
[69:1] 84 tn The Hebrew term נפשׁ (nefesh) here refers to the psalmist’s throat or neck. The psalmist compares himself to a helpless, drowning man.
[69:2] 85 tn Heb “and there is no place to stand.”
[69:2] 86 tn Heb “have entered.”
[69:3] 87 tn Or perhaps “raw”; Heb “burned; enflamed.”
[69:3] 88 tn Heb “my eyes fail from waiting for my God.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision.
[69:4] 89 tn Heb “[with] a lie.” The Hebrew noun שֶׁקֶר (sheqer, “lie”) is used here as an adverb, “falsely, wrongfully” (see Pss 35:19; 38:19).
[69:4] 90 tn The Hebrew verb עָצַם (’atsam) can sometimes mean “are strong,” but here it probably focuses on numerical superiority; note the parallel verb רָבַב (ravav, “be many”).
[69:4] 91 tn Heb “that which I did not steal, then I restore.” Apparently אָז (’az, “then”) is used here to emphasize the verb that follows.
[69:4] sn They make me repay what I did not steal. The psalmist’s enemies falsely accuse him and hold him accountable for alleged crimes he did not even commit.
[69:5] 92 tn Heb “you know my foolishness.”
[69:5] 93 sn The psalmist is the first to admit that he is not perfect. But even so, he is innocent of the allegations which his enemies bring against him (v. 5b). God, who is aware of his foolish sins and guilt, can testify to the truth of his claim.
[69:6] 94 tn Heb “O Master,
[69:7] 95 tn Heb “carry, bear.”
[69:7] 96 tn Heb “on account of you.”
[69:7] 97 tn Heb “and shame covers my face.”
[69:8] 98 tn Heb “and I am estranged to my brothers, and a foreigner to the sons of my mother.”
[69:9] 99 tn Or “for.” This verse explains that the psalmist’s suffering is due to his allegiance to God.
[69:9] 100 tn Or “devotion to.”
[69:9] 101 sn God’s house, the temple, here represents by metonymy God himself.
[69:9] 102 tn Heb “the insults of those who insult you fall upon me.”
[69:9] sn Jn 2:17 applies the first half of this verse to Jesus’ ministry in the context of John’s account of Jesus cleansing the temple.
[69:10] 103 sn Fasting was a practice of mourners. By refraining from normal activities such as eating food, the mourner demonstrated the sincerity of his sorrow.
[69:10] 104 tn Heb “and it becomes insults to me.”
[69:11] 105 tn Heb “and I am an object of ridicule to them.”
[69:12] 106 tn Heb “the mocking songs of the drinkers of beer.”
[69:13] 107 tn Heb “as for me, [may] my prayer be to you, O
[69:13] 108 tn Heb “O God, in the abundance of your loyal love, answer me in the faithfulness of your deliverance.”
[69:14] 109 tn Heb “let me be delivered.”
[69:15] 110 tn Heb “well,” which here symbolizes the place of the dead (cf. Ps 55:23).
[69:15] 111 tn Heb “do not let the well close its mouth upon me.”
[69:16] 112 tn Or “pleasant”; or “desirable.”
[69:17] 113 tn Heb “do not hide your face from.” The Hebrew idiom “hide the face” can (1) mean “ignore” (see Pss 10:11; 13:1; 51:9) or (2) carry the stronger idea of “reject” (see Pss 30:7; 88:14).
[69:18] 115 tn Heb “come near my life and redeem it.” The verb “redeem” casts the
[69:19] 116 tn Heb “before you [are] all my enemies.”
[69:20] 117 tn Heb “break my heart.” The “heart” is viewed here as the origin of the psalmist’s emotions.
[69:20] 118 tn The verb form appears to be a Qal preterite from an otherwise unattested root נוּשׁ (nush), which some consider an alternate form of אָנַשׁ (’anash, “be weak; be sick”; see BDB 60 s.v. I אָנַשׁ). Perhaps the form should be emended to a Niphal, וָאֵאָנְשָׁה (va’e’onshah, “and I am sick”). The Niphal of אָנַשׁ occurs in 2 Sam 12:15, where it is used to describe David’s sick child.
[69:20] 120 tn Heb “and I wait for sympathy, but there is none.” The form נוּד (nud) is an infinitive functioning as a verbal noun:, “sympathizing.” Some suggest emending the form to a participle נָד (nad, “one who shows sympathy”). The verb נוּד (nud) also has the nuance “show sympathy” in Job 2:11; 42:11 and Isa 51:19.
[69:21] 121 tn According to BDB 912 s.v. II רֹאשׁ the term can mean “a bitter and poisonous plant.”
[69:21] 122 sn John 19:28-30 appears to understand Jesus’ experience on the cross as a fulfillment of this passage (or Ps 22:15). See the study note on the word “thirsty” in John 19:28.
[50:5] 123 tn Or perhaps, “makes me obedient.” The text reads literally, “has opened for me an ear.”
[50:6] 124 tn Or perhaps, “who beat [me].”
[53:1] 125 tn The perfect has a hypothetical force in this rhetorical question. For another example, see Gen 21:7.
[53:1] 126 sn The speaker shifts here from God to an unidentified group (note the first person plural pronouns throughout vv. 1-6). The content of the speech suggests that the prophet speaks here as representative of the sinful nation Israel. The group acknowledges its sin and recognizes that the servant suffered on their behalf.
[53:1] 127 tn The first half of v. 1 is traditionally translated, “Who has believed our report?” or “Who has believed our message?” as if the group speaking is lamenting that no one will believe what they have to say. But that doesn’t seem to be the point in this context. Here the group speaking does not cast itself in the role of a preacher or evangelist. No, they are repentant sinners, who finally see the light. The phrase “our report” can mean (1) the report which we deliver, or (2) the report which was delivered to us. The latter fits better here, where the report is most naturally taken as the announcement that has just been made in 52:13-15.
[53:1] 128 tn Heb “to whom” (so KJV, NASB, NIV, NRSV).
[53:1] 129 tn Heb “the arm of the Lord.” The “arm of the Lord” is a metaphor of military power; it pictures the Lord as a warrior who bares his arm, takes up his weapon, and crushes his enemies (cf. 51:9-10; 63:5-6). But Israel had not seen the Lord’s military power at work in the servant.
[53:2] 130 tn Heb “before him.” Some suggest an emendation to “before us.” If the third singular suffix of the Hebrew text is retained, it probably refers to the Lord (see v. 1b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74.
[53:2] 131 sn The metaphor in this verse suggests insignificance.
[53:2] 132 tn Heb “that we might see him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.
[53:2] 133 tn Heb “that we should desire him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.
[53:3] 134 tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).
[53:3] 135 tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).
[53:3] 136 sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.
[53:4] 137 sn Illness and pain stand by metonymy (or perhaps as metaphors) for sin and its effects, as vv. 11-12 make clear.
[53:4] 138 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.
[53:5] 139 tn The preposition מִן (min) has a causal sense (translated “because of”) here and in the following clause.
[53:5] 140 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] 141 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.
[53:6] 142 tn Elsewhere the Hiphil of פָגַע (paga’) means “to intercede verbally” (Jer 15:11; 36:25) or “to intervene militarily” (Isa 59:16), but neither nuance fits here. Apparently here the Hiphil is the causative of the normal Qal meaning, “encounter, meet, touch.” The Qal sometimes refers to a hostile encounter or attack; when used in this way the object is normally introduced by the preposition -בְּ (bet, see Josh 2:16; Judg 8:21; 15:12, etc.). Here the causative Hiphil has a double object – the Lord makes “sin” attack “him” (note that the object attacked is introduced by the preposition -בְּ. In their sin the group was like sheep who had wandered from God’s path. They were vulnerable to attack; the guilt of their sin was ready to attack and destroy them. But then the servant stepped in and took the full force of the attack.
[53:7] 143 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] 144 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).
[53:8] 145 tn The precise meaning of this line is uncertain. The present translation assumes that מִן (min) here has an instrumental sense (“by, through”) and understands עֹצֶר וּמִמִּשְׁפָּט (’otser umimmishpat, “coercion and legal decision”) as a hendiadys meaning “coercive legal decision,” thus “an unjust trial.” Other interpretive options include: (1) “without [for this sense of מִן, see BDB 578 s.v. 1.b] hindrance and proper judicial process,” i.e., “unfairly and with no one to defend him,” (2) “from [in the sense of “after,” see BDB 581 s.v. 4.b] arrest and judgment.”
[53:8] 146 tn Heb “and his generation, who considers?” (NASB similar). Some understand “his generation” as a reference to descendants. In this case the question would suggest that he will have none. However, אֶת (’et) may be taken here as specifying a new subject (see BDB 85 s.v. I אֵת 3). If “his generation” refers to the servant’s contemporary generation, one may then translate, “As for his contemporary generation, who took note?” The point would be that few were concerned about the harsh treatment he received.
[53:8] 147 sn The “land of the living” is an idiom for the sphere where people live, in contrast to the underworld realm of the dead. See, for example, Ezek 32:23-27.
[53:8] 148 tn The Hebrew text reads “my people,” a reading followed by most English versions, but this is problematic in a context where the first person plural predominates, and where God does not appear to speak again until v. 11b. Therefore, it is preferable to read with the Qumran scroll 1QIsaa עמו (“his people”). In this case, the group speaking in these verses is identified as the servant’s people (compare פְּשָׁעֵנוּ [pÿsha’enu, “our rebellious deeds”] in v. 5 with פֶּשַׁע עַמִּי [pesha’ ’ammi, “the rebellion of his people”] in v. 8).
[53:9] 149 tn Heb “one assigned his grave with criminals.” The subject of the singular is impersonal; English typically uses “they” in such constructions.
[53:9] 150 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] 151 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….”
[53:10] 152 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] 153 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] 154 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] 155 sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.
[53:11] 156 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] 157 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] 158 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] 159 sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.
[53:12] 160 tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”
[53:12] 161 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.
[9:26] 162 sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.
[9:26] 163 tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”
[9:26] 164 tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.
[9:26] 165 sn Flood here is a metaphor for sudden destruction.
[12:10] 166 tn Or “dynasty”; Heb “house.”
[12:10] 167 tc Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from “me” to “him” in the next, many
[12:10] tn Or “on me.”
[12:10] 168 tn The Hebrew term בְּכוֹר (bÿkhor, “firstborn”), translated usually in the LXX by πρωτότοκος (prwtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply “son” from the context (e.g., NIV, TEV, NLT).
[13:7] 169 sn Despite the NT use of this text to speak of the scattering of the disciples following Jesus’ crucifixion (Matt 26:31; Mark 14:27), the immediate context of Zechariah suggests that unfaithful shepherds (kings) will be punished by the
[24:25] 170 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.
[24:25] 171 tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).
[24:25] 172 tn The word “people” is not in the Greek text, but is supplied to complete the interjection.
[24:25] 173 sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.
[24:25] 174 tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.
[24:26] 175 tn This Greek particle (οὐχί, ouci) expects a positive reply.
[24:26] 176 sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).
[24:26] 177 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:26] sn See the note on Christ in 2:11.
[24:46] 178 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:46] 179 tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.
[19:24] 180 tn Grk “but choose by lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throw dice,” was chosen here because of its association with gambling.
[19:24] 181 tn Grk “to see whose it will be.”
[19:24] 182 tn The words “This took place” are not in the Greek text but are implied.
[19:24] 183 tn Grk “cast lots.” See the note on “throw dice” earlier in the verse.
[19:24] sn A quotation from Ps 22:18.
[19:28] 184 tn Or “that already.”
[19:28] 185 tn Or “finished,” “accomplished”; Grk “fulfilled.”
[19:28] 186 sn A reference to Ps 69:21 or Ps 22:15.
[19:28] 187 sn In order to fulfill (τελειωθῇ [teleiwqh], a wordplay on the previous statement that everything was completed [τετέλεσται, tetelestai]) the scripture, he said, “I am thirsty.” The scripture referred to is probably Ps 69:21, “They also gave me gall for my food, and for my thirst they gave me vinegar to drink.” Also suggested, however, is Ps 22:15, “My tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.” Ps 22:1 reads “My God, my God, why have you forsaken me?,” a statement Jesus makes from the cross in both Matt 27:46 and Mark 15:34. In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39 associates the living water with the Holy Spirit, Jesus’ statement here in 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1, Matt 27:46, and Mark 15:34).
[19:36] 188 sn A quotation from Exod 12:46, Num 9:12, and Ps 34:20. A number of different OT passages lie behind this quotation: Exod 12:10 LXX, Exod 12:46, Num 9:12, or Ps 34:20. Of these, the first is the closest in form to the quotation here. The first three are all more likely candidates than the last, since the first three all deal with descriptions of the Passover lamb.
[19:37] 189 sn A quotation from Zech 12:10. Here a single phrase is quoted from Zech 12, but the entire context is associated with the events surrounding the crucifixion. The “Spirit of grace and of supplication” is poured out on the house of David and the inhabitants of Jerusalem in the first part of v. 10. A few verses later in 13:1 Yahweh (typically rendered as “Lord” in the OT) says “In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity.” The blood which flowed from Jesus’ pierced side may well be what the author saw as the connection here, since as the shedding of the blood of the sacrificial victim it represents cleansing from sin. Although the Jewish authorities and Roman soldiers certainly “looked on the one whom they have pierced” as he hung on the cross, the author may also have in mind the parousia (second coming) here. The context in Zech 12-14 is certainly the second coming, so that these who crucified Jesus will look upon him in another sense when he returns in judgment.
[13:27] 190 tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.
[13:27] 191 tn Grk “this one.”
[13:27] 192 tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”
[13:27] sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.
[13:27] 193 tn The participle κρίναντες (krinante") is instrumental here.
[13:27] 194 tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[13:28] 195 tn Grk “And though.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[13:28] 196 tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.
[13:28] 197 sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.
[13:28] 198 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
[13:29] 199 tn Or “carried out.”
[13:29] 200 sn That is, everything that was written in OT scripture.
[13:29] 201 tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.
[13:29] 202 tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.
[13:29] 203 tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[17:2] 204 tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.
[17:2] 205 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
[17:3] 206 tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.
[17:3] 207 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[17:3] sn See the note on Christ in 2:31.
[17:3] 208 sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.
[17:3] 209 tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.
[17:3] 210 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[17:3] sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.
[26:22] 211 tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.
[26:22] 212 tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”
[26:22] 213 sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.
[26:23] 214 tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”
[26:23] 215 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:23] sn See the note on Christ in 2:31.
[26:23] 216 tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.
[26:23] 217 sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.
[28:23] 218 tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.
[28:23] 219 tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.
[28:23] 220 tn Or “came to him in his rented quarters.”
[28:23] 221 tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”
[28:23] 222 tn The word “things” is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[28:23] 223 tn Grk “to whom he explained.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced by the pronoun (“them”) and a new sentence begun at this point in the translation.
[28:23] 224 tn BDAG 233 s.v. διαμαρτύρομαι 1 has “to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)…God’s kingdom 28:23.”
[28:23] 225 sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.
[28:1] 227 tn Grk “We having been brought safely through” [to land] (same verb as 27:44). The word “shore” is implied, and the slight variations in translation from 27:44 have been made to avoid redundancy in English. The participle διασωθέντες (diaswqente") has been taken temporally.
[28:1] 228 sn Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm.
[28:1] map For location see JP4 A3.
[1:3] 229 tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).
[1:1] 230 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:11] 231 tn Heb “There is no remembrance of former things.” The term רִאשֹׁנִים (ri’shonim, “former things”) is the masculine plural form of the adjective רִאשׁוֹן (ri’shon,“former, first, chief”; BDB 911 s.v. רִאשׁוֹן). When used in a temporal sense, the singular denotes “former” in time (BDB 911 s.v. 1.a) or “first” in time (BDB 911 s.v. 2.a). The plural form is only used to denote “former” in time: “former persons,” i.e., ancestors, men of old (e.g., Lev 26:45; Deut 19:14; Job 18:20; Isa 61:4; Ps 79:8; Sirach 4:16) or “former things,” i.e., past events (e.g., Isa 41:22; 42:9; 43:9, 18; 46:9; 48:3). See BDB 911 s.v. 1.a, which suggests that this usage refers to “former persons.” This approach is adopted by several translations: “men of old” (NEB, NAB, NIV, Moffatt), “people of long ago” (NRSV), “earlier ones” (NJPS), and “former generations” (ASV). On the other hand, this Hebrew phrase may be nuanced “former things” or “earlier things” (HALOT 1168 s.v. ן(וֹ)רִאשֹׁ). This is adopted by some translations: “former things” (KJV, RSV) and “earlier things” (NASB). Although future generations are mentioned in 1:11, what they will not remember is the past events. The context of 1:3-11 focuses on human achievement, that is, former things.
[1:11] 232 tn The term “remember” is not in the Hebrew text, but has been supplied in the translation for clarity.
[1:11] 233 tn Heb “and also of the last things which will be.” The term אַחֲרֹנִים (’akharonim, “the future things”) is the masculine plural form of the adjective אַחֲרוֹן (’akharon) which means “coming after” (BDB 30 s.v. אַחֲרוֹן) or “at the back” (HALOT 36 s.v. אַחֲרוֹן). When used in a temporal sense, it may mean (1) “later one; (2) “in the future”; (3) “last”; or (4) “at the last” or “in the end” (HALOT 36 s.v. 2). The plural form may be used in reference to (1) future generations, e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 4:16, or (2) future events, e.g., Neh 8:18 (BDB 30 s.v.). BDB 30 s.v. b suggests that this usage refers to “future generations,” while HALOT 36 s.v. 2.c suggests future events. As mentioned in the previous note, it probably refers to future events rather than future generations.
[1:11] sn The Hebrew terms translated former events and future events create a merism (two polar extremes encompass everything in between). This encompasses all secular achievements in human history past to future things yet to be done.
[1:11] 234 tn Heb “There will not be any remembrance of them among those who come after.”
[1:11] sn According to Qoheleth, nothing new really happens under the sun (1:9). Apparent observations of what appears to be revolutionary are due to a lack of remembrance by subsequent generations of what happened long before their time in past generations (1:10-11a). And what will happen in future generations will not be remembered by the subsequent generations to arise after them (1:11b).
