Mazmur 22:1-21
KonteksFor the music director; according to the tune “Morning Doe;” 2 a psalm of David.
22:1 My God, my God, why have you abandoned me? 3
I groan in prayer, but help seems far away. 4
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. 5
22:3 You are holy;
you sit as king receiving the praises of Israel. 6
22:4 In you our ancestors 7 trusted;
they trusted in you 8 and you rescued them.
22:5 To you they cried out, and they were saved;
in you they trusted and they were not disappointed. 9
22:6 But I 10 am a worm, 11 not a man; 12
people insult me and despise me. 13
22:7 All who see me taunt 14 me;
they mock me 15 and shake their heads. 16
“Commit yourself 18 to the Lord!
Let the Lord 19 rescue him!
Let the Lord 20 deliver him, for he delights in him.” 21
22:9 Yes, you are the one who brought me out 22 from the womb
and made me feel secure on my mother’s breasts.
22:10 I have been dependent on you since birth; 23
from the time I came out of my mother’s womb you have been my God. 24
22:11 Do not remain far away from me,
for trouble is near and I have no one to help me. 25
22:12 Many bulls 26 surround me;
powerful bulls of Bashan 27 hem me in.
22:13 They 28 open their mouths to devour me 29
like a roaring lion that rips its prey. 30
22:14 My strength drains away like water; 31
all my bones are dislocated;
my heart 32 is like wax;
it melts away inside me.
22:15 The roof of my mouth 33 is as dry as a piece of pottery;
my tongue sticks to my gums. 34
You 35 set me in the dust of death. 36
22:16 Yes, 37 wild dogs surround me –
a gang of evil men crowd around me;
like a lion they pin my hands and feet. 38
22:17 I can count 39 all my bones;
my enemies 40 are gloating over me in triumph. 41
22:18 They are dividing up my clothes among themselves;
they are rolling dice 42 for my garments.
22:19 But you, O Lord, do not remain far away!
You are my source of strength! 43 Hurry and help me! 44
22:20 Deliver me 45 from the sword!
Save 46 my life 47 from the claws 48 of the wild dogs!
22:21 Rescue me from the mouth of the lion, 49
and from the horns of the wild oxen! 50
You have answered me! 51
Mazmur 69:1
KonteksFor the music director; according to the tune of “Lilies;” 53 by David.
69:1 Deliver me, O God,
for the water has reached my neck. 54
Mazmur 88:1
KonteksA song, a psalm written by the Korahites; for the music director; according to the machalath-leannoth style; 56 a well-written song 57 by Heman the Ezrachite.
88:1 O Lord God who delivers me! 58
By day I cry out
and at night I pray before you. 59
Matius 26:28-44
Konteks26:28 for this is my blood, the blood 60 of the covenant, 61 that is poured out for many for the forgiveness of sins. 26:29 I 62 tell you, from now on I will not drink of this fruit 63 of the vine until that day when I drink it new with you in my Father’s kingdom.” 26:30 After 64 singing a hymn, 65 they went out to the Mount of Olives.
26:31 Then Jesus said to them, “This night you will all fall away because of me, for it is written:
‘I will strike the shepherd,
and the sheep of the flock will be scattered.’ 66
26:32 But after I am raised, I will go ahead of you into Galilee.” 26:33 Peter 67 said to him, “If they all fall away because of you, I will never fall away!” 26:34 Jesus said to him, “I tell you the truth, 68 on this night, before the rooster crows, you will deny me three times.” 26:35 Peter said to him, “Even if I must die with you, I will never deny you.” And all the disciples said the same thing.
26:36 Then Jesus went with them to a place called Gethsemane, and he said to the disciples, “Sit here while I go over there and pray.” 26:37 He took with him Peter and the two sons of Zebedee, and became anguished and distressed. 26:38 Then he said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.” 26:39 Going a little farther, he threw himself down with his face to the ground and prayed, 69 “My Father, if possible, 70 let this cup 71 pass from me! Yet not what I will, but what you will.” 26:40 Then he came to the disciples and found them sleeping. He 72 said to Peter, “So, couldn’t you stay awake with me for one hour? 26:41 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.” 26:42 He went away a second time and prayed, 73 “My Father, if this cup 74 cannot be taken away unless I drink it, your will must be done.” 26:43 He came again and found them sleeping; they could not keep their eyes open. 75 26:44 So leaving them again, he went away and prayed for the third time, saying the same thing once more.
Markus 14:32-39
Konteks14:32 Then 76 they went to a place called Gethsemane, and Jesus 77 said to his disciples, “Sit here while I pray.” 14:33 He took Peter, James, 78 and John with him, and became very troubled and distressed. 14:34 He said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay alert.” 14:35 Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him. 14:36 He said, “Abba, 79 Father, all things are possible for you. Take this cup 80 away from me. Yet not what I will, but what you will.” 14:37 Then 81 he came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour? 14:38 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.” 14:39 He went away again and prayed the same thing.
Imamat 2:2
Konteks2:2 Then he must bring it to the sons of Aaron, the priests, and the priest 82 must scoop out from there a handful of its choice wheat flour and some of its olive oil in addition to all of its frankincense, and the priest must offer its memorial portion 83 up in smoke on the altar – it is 84 a gift of a soothing aroma to the Lord.
Imamat 4:4-14
Konteks4:4 He must bring the bull to the entrance of the Meeting Tent before the Lord, lay his hand on the head of the bull, and slaughter the bull before the Lord. 4:5 Then that high priest must take some of the blood 85 of the bull and bring it to the Meeting Tent. 4:6 The priest must dip his finger in the blood and sprinkle 86 some of it 87 seven times before the Lord toward 88 the front of the veil-canopy 89 of the sanctuary. 4:7 The priest must put some of the blood on the horns of the altar of fragrant incense that is before the Lord in the Meeting Tent, and all the rest of the bull’s blood he must pour out at the base of the altar of burnt offering that is at the entrance of the Meeting Tent.
4:8 “‘Then he must take up all the fat from the sin offering bull: 90 the fat covering the entrails 91 and all the fat surrounding the entrails, 92 4:9 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys) 93 4:10 – just as it is taken from the ox of the peace offering sacrifice 94 – and the priest must offer them up in smoke on the altar of burnt offering. 4:11 But the hide of the bull, all its flesh along with its head and its legs, its entrails, and its dung – 4:12 all the rest of the bull 95 – he must bring outside the camp 96 to a ceremonially clean place, 97 to the fatty ash pile, 98 and he must burn 99 it on a wood fire; it must be burned on the fatty ash pile.
4:13 “‘If the whole congregation of Israel strays unintentionally 100 and the matter is not noticed by 101 the assembly, and they violate one of the Lord’s commandments, which must not be violated, 102 so they become guilty, 4:14 the assembly must present a young bull for a sin offering when the sin they have committed 103 becomes known. They must bring it before the Meeting Tent,
Yohanes 17:1
Konteks17:1 When Jesus had finished saying these things, he looked upward 104 to heaven 105 and said, “Father, the time 106 has come. Glorify your Son, so that your 107 Son may glorify you –
[22:1] 1 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] 2 tn Heb “according to the doe of the dawn.” Apparently this refers to a particular musical tune or style.
[22:1] 3 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] 4 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] 5 tn Heb “there is no silence to me.”
[22:3] 6 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] 8 tn The words “in you” are supplied in the translation. They are understood by ellipsis (see the preceding line).
[22:5] 9 tn Or “were not ashamed.”
[22:6] 10 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] 11 tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).
[22:6] 12 tn Or “not a human being.” The psalmist perceives himself as less than human.
[22:6] 13 tn Heb “a reproach of man and despised by people.”
[22:7] 14 tn Or “scoff at, deride, mock.”
[22:7] 15 tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.
[22:7] 16 sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.
[22:8] 17 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] 18 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] 19 tn Heb “Let him”; the referent (the
[22:8] 20 tn Heb “Let him”; the referent (the
[22:8] 21 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] 22 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] 23 tn Heb “upon you I was cast from [the] womb.”
[22:10] 24 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] 25 tn Heb “and there is no helper.”
[22:12] 26 sn The psalmist figuratively compares his enemies to dangerous bulls.
[22:12] 27 sn Bashan, located east of the Jordan River, was well-known for its cattle. See Ezek 39:18; Amos 4:1.
[22:13] 28 tn “They” refers to the psalmist’s enemies, who in the previous verse are described as “powerful bulls.”
[22:13] 29 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] 30 tn Heb “a lion ripping and roaring.”
[22:14] 31 tn Heb “like water I am poured out.”
[22:14] 32 sn The heart is viewed here as the seat of the psalmist’s strength and courage.
[22:15] 33 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] 34 tn Cf. NEB “my jaw”; NASB, NRSV “my jaws”; NIV “the roof of my mouth.”
[22:15] 35 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] 36 sn The imperfect verbal form draws attention to the progressive nature of the action. The psalmist is in the process of dying.
[22:16] 38 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] 39 tn The imperfect verbal forms in vv. 17-18 draw attention to the progressive nature of the action.
[22:17] 40 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] 41 tn Heb “they gaze, they look upon me.”
[22:18] 42 tn Heb “casting lots.” The precise way in which this would have been done is not certain.
[22:19] 43 tn Heb “O my strength.”
[22:19] 44 tn Heb “hurry to my help.”
[22:20] 46 tn The verb “save” is supplied in the translation; it is understood by ellipsis (see “deliver” in the preceding line).
[22:20] 47 tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone.
[22:20] 48 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] 49 sn The psalmist again compares his enemies to vicious dogs and ferocious lions (see vv. 13, 16).
[22:21] 50 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] 51 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.
[69:1] 52 sn Psalm 69. The psalmist laments his oppressed condition and asks the Lord to deliver him by severely judging his enemies.
[69:1] 53 tn Heb “according to lilies.” See the superscription to Ps 45.
[69:1] 54 tn The Hebrew term נפשׁ (nefesh) here refers to the psalmist’s throat or neck. The psalmist compares himself to a helpless, drowning man.
[88:1] 55 sn Psalm 88. The psalmist cries out in pain to the Lord, begging him for relief from his intense and constant suffering. The psalmist regards God as the ultimate cause of his distress, but nevertheless clings to God in hope.
[88:1] 56 tn The Hebrew phrase מָחֲלַת לְעַנּוֹת (makhalat lÿ’annot) may mean “illness to afflict.” Perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term מָחֲלַת also appears in the superscription of Ps 53.
[88:1] 57 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
[88:1] 58 tn Heb “O
[88:1] 59 tn Heb “[by] day I cry out, in the night before you.”
[26:28] 60 tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”
[26:28] 61 tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì37,45vid א B L Z Θ 0298vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.
[26:28] sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
[26:29] 62 tn Here δέ (de) has not been translated.
[26:29] 63 tn Grk “produce” (“the produce of the vine” is a figurative expression for wine).
[26:30] 64 tn Here καί (kai) has not been translated.
[26:30] 65 sn After singing a hymn. The Hallel Psalms (Pss 113-118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.
[26:31] 66 sn A quotation from Zech 13:7.
[26:33] 67 tn Grk “answering, Peter said to him.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[26:34] 68 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:39] 69 tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[26:39] 70 tn Grk “if it is possible.”
[26:39] 71 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
[26:40] 72 tn Here καί (kai) has not been translated.
[26:42] 73 tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[26:42] 74 tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.
[26:43] 75 tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).
[14:32] 76 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:32] 77 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:33] 78 tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[14:36] 79 tn The word means “Father” in Aramaic.
[14:36] 80 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
[14:37] 81 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:2] 82 tn Heb “and he”; the referent has been specified in the translation for clarity. The syntax is strange here and might suggest that it was the offerer who scooped out a handful of the grain offering for the memorial portion (G. J. Wenham, Leviticus [NICOT], 66), but based on v. 9 below it should be understood that it was the priest who performed this act (see, e.g., NRSV “After taking from it a handful of the choice flour and oil…the priest shall…”; see also J. Milgrom, Leviticus [AB], 1:177, 181 and J. E. Hartley, Leviticus [WBC], 30).
[2:2] 83 sn The “memorial portion” (אַזְכָרָה, ’azkharah) was the part of the grain offering that was burnt on the altar (see the previous clause), as opposed to the remainder, which was normally consumed by the priests (v. 3; see the full regulations in Lev 6:14-23[7-16]). It was probably intended to call to mind (i.e., memorialize) before the
[2:2] 84 tn The words “it is” have been supplied. See the notes on Lev 1:9 and 2:3. There is no text critical problem here, but the syntax suggests the same translation.
[4:5] 85 tn Heb “from the blood of the bull” (and similarly throughout this chapter).
[4:6] 86 tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter.” Contrast the different Hebrew verb meaning “splash” in Lev 1:5 (זָרָק, zaraq).
[4:6] 87 tn Heb “of the blood.” The relative pronoun (“it”) has been used in the translation here for stylistic reasons.
[4:6] 88 tn The particle here translated “toward” usually serves as a direct object indicator or a preposition meaning “with.” With the verb of motion it probably means “toward,” “in the direction of” (J. Milgrom, Leviticus [AB], 1:234; J. E. Hartley, Leviticus [WBC], 60); cf. NAB, CEV.
[4:6] 89 tn The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” (e.g., ASV, NAB, NASB) or “curtain” (e.g., NIV, NRSV), but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place (see R. E. Averbeck, NIDOTTE 3:687-89).
[4:8] 90 tn Heb “all the fat of the bull of the sin offering he shall take up from it.”
[4:8] 91 tc The MT has here the preposition עַל (’al, “on, upon” [i.e., “which covers on the entrails,” as awkward in Hebrew as it is in English]), but Smr, LXX, Syriac, and Targums read אֶת (’et), which is what would be expected (i.e., “which covers the entrails”; cf. Lev 3:3, 9, 14). It may have been mistakenly inserted here under the influence of “on (עַל) the entrails” at the end of the verse.
[4:8] 92 tn Heb “and all the fat on the entrails.” The fat layer that covers the entrails as a whole (i.e., “that covers the entrails”) is different from the fat that surrounds and adheres to the various organs (“on the entrails,” i.e., surrounding them; J. Milgrom, Leviticus [AB], 1:205-7).
[4:9] 93 tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”
[4:10] 94 tn Heb “taken up from”; KJV, ASV “taken off from”; NAB, NASB, NIV, NRSV “removed.” See the notes on Lev 3:3-4 above (cf. also 3:9-10, 14-15).
[4:12] 95 tn All of v. 11 is a so-called casus pendens (also known as an extraposition or a nominative absolute), which means that it anticipates the next verse, being the full description of “all (the rest of) the bull” (lit. “all the bull”) at the beginning of v. 12 (actually after the first verb of the verse; see the next note below).
[4:12] 96 tn Heb “And he (the offerer) shall bring out all the bull to from outside to the camp to a clean place.”
[4:12] 97 tn Heb “a clean place,” but referring to a place that is ceremonially clean. This has been specified in the translation for clarity.
[4:12] 98 tn Heb “the pouring out [place] of fatty ash.”
[4:12] 99 tn Heb “burn with fire.” This expression is somewhat redundant in English, so the translation collocates “fire” with “wood,” thus “a wood fire.”
[4:13] 100 tn Heb “strays”; KJV “sin through ignorance.” The verb “strays” here is the verbal form of the noun in the expression “by straying” (see the note on Lev 4:2 above).
[4:13] 101 tn Heb “is concealed from the eyes of”; NASB, NRSV, NLT “escapes the notice of.”
[4:13] 102 tn Heb “and they do one from all the commandments of the
[4:14] 103 tn Heb “and the sin which they committed on it becomes known”; KJV “which they have sinned against it.” The Hebrew עָלֶיהָ (’aleha, “on it”) probably refers back to “one of the commandments” in v. 13 (J. Milgrom, Leviticus [AB], 1:243).
[17:1] 104 tn Grk “he raised his eyes” (an idiom).
[17:1] sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.
[17:1] 105 tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
[17:1] sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.
[17:1] 107 tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C3 L Ψ Ë13 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.
[17:1] tn Grk “the Son”; “your” has been added here for English stylistic reasons.
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