53:4 But he lifted up our illnesses,
he carried our pain; 1
even though we thought he was being punished,
attacked by God, and afflicted for something he had done. 2
53:10 Though the Lord desired to crush him and make him ill,
once restitution is made, 3
he will see descendants and enjoy long life, 4
and the Lord’s purpose will be accomplished through him.
69:29 I am oppressed and suffering!
O God, deliver and protect me! 5
19:41 Now 6 when Jesus 7 approached 8 and saw the city, he wept over it,
1 sn Illness and pain stand by metonymy (or perhaps as metaphors) for sin and its effects, as vv. 11-12 make clear.
2 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.
3 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.”
4 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.
5 tn Heb “your deliverance, O God, may it protect me.”
6 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
7 tn Grk “he.”
8 sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.
9 sn Jesus wept. The Greek word used here for Jesus’ weeping (ἐδάκρυσεν, edakrusen) is different from the one used to describe the weeping of Mary and the Jews in v. 33 which indicated loud wailing and cries of lament. This word simply means “to shed tears” and has more the idea of quiet grief. But why did Jesus do this? Not out of grief for Lazarus, since he was about to be raised to life again. L. Morris (John [NICNT], 558) thinks it was grief over the misconception of those round about. But it seems that in the context the weeping is triggered by the thought of Lazarus in the tomb: This was not personal grief over the loss of a friend (since Lazarus was about to be restored to life) but grief over the effects of sin, death, and the realm of Satan. It was a natural complement to the previous emotional expression of anger (11:33). It is also possible that Jesus wept at the tomb of Lazarus because he knew there was also a tomb for himself ahead.
10 tn Or “he was obligated.”
11 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.
12 tn Or “propitiation.”
13 tn Grk “in the days of his flesh.”
14 tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.
15 tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.