Psalms 22:15

22:15 The roof of my mouth ¹  is as dry as a piece of pottery;

my tongue sticks to my gums. ² 

You ³  set me in the dust of death. ⁴ 

Isaiah 53:8

53:8 He was led away after an unjust trial ⁵  –

but who even cared? ⁶ 

Indeed, he was cut off from the land of the living; ⁷ 

because of the rebellion of his own ⁸  people he was wounded.

Mark 9:12

9:12 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?

Luke 24:26

24:26 Wasn’t ⁹  it necessary ¹⁰  for the Christ ¹¹  to suffer these things and enter into his glory?”

Luke 24:46

24:46 and said to them, “Thus it stands written that the Christ ¹²  would suffer ¹³  and would rise from the dead on the third day,

John 11:51-52

11:51 (Now he did not say this on his own, ¹⁴  but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, ¹⁵  11:52 and not for the Jewish nation ¹⁶  only, ¹⁷  but to gather together ¹⁸  into one the children of God who are scattered.) ¹⁹ 

John 12:32-34

12:32 And I, when I am lifted up from the earth, will draw all people ²⁰  to myself.” 12:33 (Now he said this to indicate clearly what kind of death he was going to die.) ²¹ 

12:34 Then the crowd responded, ²²  “We have heard from the law that the Christ ²³  will remain forever. ²⁴  How ²⁵  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

John 12:2

12:2 So they prepared a dinner for Jesus ²⁶  there. Martha ²⁷  was serving, and Lazarus was among those present at the table ²⁸  with him.

Colossians 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ²⁹  minds ³⁰  as expressed through ³¹  your evil deeds,

Galatians 3:13

3:13 Christ redeemed us from the curse of the law by becoming ³²  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ³³ 

Galatians 3:1

Justification by Law or by Faith?

3:1 You ³⁴  foolish Galatians! Who has cast a spell ³⁵  on you? Before your eyes Jesus Christ was vividly portrayed ³⁶  as crucified!

Galatians 2:21

2:21 I do not set aside ³⁷  God’s grace, because if righteousness ³⁸  could come through the law, then Christ died for nothing! ³⁹ 

Galatians 2:1

Confirmation from the Jerusalem Apostles

2:1 Then after fourteen years I went up to Jerusalem ⁴⁰  again with Barnabas, taking Titus along too.

Galatians 3:18

3:18 For if the inheritance is based on the law, it is no longer based on the promise, but God graciously gave ⁴¹  it to Abraham through the promise.

[22:15]  ¹ 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]  ² tn Cf. NEB “my jaw”; NASB, NRSV “my jaws”; NIV “the roof of my mouth.”

[22:15]  ³ 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]  ⁴ sn The imperfect verbal form draws attention to the progressive nature of the action. The psalmist is in the process of dying.

[53:8]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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 1QIsa^a 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).

[24:26]  ⁹ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ¹⁰ 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]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ¹³ 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.

[11:51]  ¹⁴ tn Grk “say this from himself.”

[11:51]  ¹⁵ tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).

[11:52]  ¹⁶ tn See the note on the word “nation” in the previous verse.

[11:52]  ¹⁷ sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.

[11:52]  ¹⁸ tn Grk “that he might gather together.”

[11:52]  ¹⁹ sn This is a parenthetical note by the author.

[12:32]  ²⁰ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[12:33]  ²¹ sn This is a parenthetical note by the author.

[12:34]  ²² tn Grk “Then the crowd answered him.”

[12:34]  ²³ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  ²⁴ tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).

[12:34]  ²⁵ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[12:2]  ²⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity and to conform with contemporary English style.

[12:2]  ²⁷ tn Grk “And Martha.” The connective καί (kai, “and”) has been omitted in the translation because it would produce a run-on sentence in English.

[12:2]  ²⁸ tn Grk “reclining at the table.”

[1:21]  ²⁹ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ³⁰ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ³¹ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[3:13]  ³² tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ³³ sn A quotation from Deut 21:23. By figurative extension the Greek word translated tree (ζύλον, zulon) can also be used to refer to a cross (L&N 6.28), the Roman instrument of execution.

[3:1]  ³⁴ tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.

[3:1]  ³⁵ tn Or “deceived”; the verb βασκαίνω (baskainw) can be understood literally here in the sense of bewitching by black magic, but could also be understood figuratively to refer to an act of deception (see L&N 53.98 and 88.159).

[3:1]  ³⁶ tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).

[2:21]  ³⁷ tn Or “I do not declare invalid,” “I do not nullify.”

[2:21]  ³⁸ tn Or “justification.”

[2:21]  ³⁹ tn Or “without cause,” “for no purpose.”

[2:1]  ⁴⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:18]  ⁴¹ tn On the translation “graciously gave” for χαρίζομαι (carizomai) see L&N 57.102.