Mazmur 22:16-17

22:16 Yes, ¹  wild dogs surround me –

a gang of evil men crowd around me;

like a lion they pin my hands and feet. ² 

22:17 I can count ³  all my bones;

my enemies ⁴  are gloating over me in triumph. ⁵ 

Yohanes 1:29

1:29 On the next day John ⁶  saw Jesus coming toward him and said, “Look, the Lamb of God ⁷  who takes away the sin of the world!

Yohanes 19:34-37

19:34 But one of the soldiers pierced ⁸  his side with a spear, and blood and water ⁹  flowed out immediately. 19:35 And the person who saw it ¹⁰  has testified (and his testimony is true, and he ¹¹  knows that he is telling the truth), ¹²  so that you also may believe. 19:36 For these things happened so that the scripture would be fulfilled, “Not a bone of his will be broken.” ¹³  19:37 And again another scripture says, “They will look on the one whom they have pierced.” ¹⁴ 

Ibrani 12:2

12:2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. ¹⁵ 

Wahyu 1:7

1:7 (Look! He is returning with the clouds, ¹⁶ 

and every eye will see him,

even ¹⁷  those who pierced him, ¹⁸ 

and all the tribes ¹⁹  on the earth will mourn because ²⁰  of him.

This will certainly come to pass! ²¹  Amen.) ²² 

[22:16]  ¹ tn Or “for.”

[22:16]  ² 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]  ³ tn The imperfect verbal forms in vv. 17-18 draw attention to the progressive nature of the action.

[22:17]  ⁴ 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]  ⁵ tn Heb “they gaze, they look upon me.”

[1:29]  ⁶ tn Grk “he”; the referent (John) has been supplied in the translation for clarity.

[1:29]  ⁷ 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).

[19:34]  ⁸ sn If it was obvious to the soldiers that the victim was already dead it is difficult to see why one of them would try to inflict a wound. The Greek verb pierced (νύσσω, nussw) can indicate anything from a slight prod to a mortal wound. Probably one of the soldiers gave an exploratory stab to see if the body would jerk. If not, he was really dead. This thrust was hard enough to penetrate the side, since the author states that blood and water flowed out immediately.

[19:34]  ⁹ sn How is the reference to the blood and water that flowed out from Jesus’ side to be understood? This is probably to be connected with the statements in 1 John 5:6-8. In both passages water, blood, and testimony are mentioned. The Spirit is also mentioned in 1 John 5:7 as the source of the testimony, while here the testimony comes from one of the disciples (19:35). The connection between the Spirit and the living water with Jesus’ statement of thirst just before he died in the preceding context has already been noted (see 19:28). For the author, the water which flowed out of Jesus’ side was a symbolic reference to the Holy Spirit who could now be given because Jesus was now glorified (cf. 7:39); Jesus had now departed and returned to that glory which he had with the Father before the creation of the world (cf. 17:5). The mention of blood recalls the motif of the Passover lamb as a sacrificial victim. Later references to sacrificial procedures in the Mishnah appear to support this: m. Pesahim 5:3 and 5:5 state that the blood of the sacrificial animal should not be allowed to congeal but should flow forth freely at the instant of death so that it could be used for sprinkling; m. Tamid 4:2 actually specifies that the priest is to pierce the heart of the sacrificial victim and cause the blood to come forth.

[19:35]  ¹⁰ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[19:35]  ¹¹ tn Grk “and that one.”

[19:35]  ¹² sn A parenthetical note by the author.

[19:36]  ¹³ 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]  ¹⁴ 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.

[12:2]  ¹⁵ sn An allusion to Ps 110:1.

[1:7]  ¹⁶ sn An allusion to Dan 7:13.

[1:7]  ¹⁷ tn Here καί (kai) was translated as ascensive.

[1:7]  ¹⁸ sn An allusion to Zech 12:10.

[1:7]  ¹⁹ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

[1:7]  ²⁰ tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.

[1:7]  ²¹ tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.

[1:7]  ²² sn These lines are placed in parentheses because they form an aside to the main argument.