Deuteronomy 21:23

21:23 his body must not remain all night on the tree; instead you must make certain you bury ¹  him that same day, for the one who is left exposed ²  on a tree is cursed by God. ³  You must not defile your land which the Lord your God is giving you as an inheritance.

Psalms 22:16

22:16 Yes, ⁴  wild dogs surround me –

a gang of evil men crowd around me;

like a lion they pin my hands and feet. ⁵ 

John 10:18

10:18 No one takes it away from me, but I lay it down ⁶  of my own free will. ⁷  I have the authority ⁸  to lay it down, and I have the authority ⁹  to take it back again. This commandment ¹⁰  I received from my Father.”

John 12:28-32

12:28 Father, glorify your name.” Then a voice came from heaven, ¹¹  “I have glorified it, ¹²  and I will glorify it ¹³  again.” 12:29 The crowd that stood there and heard the voice ¹⁴  said that it had thundered. Others said that an angel had spoken to him. ¹⁵  12:30 Jesus said, ¹⁶  “This voice has not come for my benefit ¹⁷  but for yours. 12:31 Now is the judgment of this world; now the ruler of this world ¹⁸  will be driven out. ¹⁹  12:32 And I, when I am lifted up from the earth, will draw all people ²⁰  to myself.”

John 14:31

14:31 but I am doing just what the Father commanded me, so that the world may know ²¹  that I love the Father. ²²  Get up, let us go from here.” ²³ 

Galatians 3:13

3:13 Christ redeemed us from the curse of the law by becoming ²⁴  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ²⁵ 

Titus 2:14

2:14 He ²⁶  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ²⁷  who are eager to do good. ²⁸ 

Hebrews 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. ²⁹ 

Hebrews 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ³⁰  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,

Hebrews 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Hebrews 3:18

3:18 And to whom did he swear they would never enter into his rest, except those who were disobedient?

[21:23]  ¹ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by “make certain.”

[21:23]  ² tn Heb “hung,” but this could convey the wrong image in English (hanging with a rope as a means of execution). Cf. NCV “anyone whose body is displayed on a tree.”

[21:23]  ³ sn The idea behind the phrase cursed by God seems to be not that the person was impaled because he was cursed but that to leave him exposed there was to invite the curse of God upon the whole land. Why this would be so is not clear, though the rabbinic idea that even a criminal is created in the image of God may give some clue (thus J. H. Tigay, Deuteronomy [JPSTC], 198). Paul cites this text (see Gal 3:13) to make the point that Christ, suspended from a cross, thereby took upon himself the curse associated with such a display of divine wrath and judgment (T. George, Galatians [NAC], 238-39).

[22:16]  ⁴ tn Or “for.”

[22:16]  ⁵ 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.”

[10:18]  ⁶ tn Or “give it up.”

[10:18]  ⁷ tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.

[10:18]  ⁸ tn Or “I have the right.”

[10:18]  ⁹ tn Or “I have the right.”

[10:18]  ¹⁰ tn Or “order.”

[12:28]  ¹¹ tn Or “from the sky” (see note on 1:32).

[12:28]  ¹² tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:28]  ¹³ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:29]  ¹⁴ tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:29]  ¹⁵ tn Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.

[12:30]  ¹⁶ tn Grk “Jesus answered and said.”

[12:30]  ¹⁷ tn Or “for my sake.”

[12:31]  ¹⁸ sn The ruler of this world is a reference to Satan.

[12:31]  ¹⁹ tn Or “will be thrown out.” This translation regards the future passive ἐκβληθήσεται (ekblhqhsetai) as referring to an event future to the time of speaking.

[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”).

[14:31]  ²¹ tn Or “may learn.”

[14:31]  ²² tn Grk “But so that the world may know that I love the Father, and just as the Father commanded me, thus I do.” The order of the clauses has been rearranged in the translation to conform to contemporary English style.

[14:31]  ²³ sn Some have understood Jesus’ statement Get up, let us go from here to mean that at this point Jesus and the disciples got up and left the room where the meal was served and began the journey to the garden of Gethsemane. If so, the rest of the Farewell Discourse took place en route. Others have pointed to this statement as one of the “seams” in the discourse, indicating that the author used preexisting sources. Both explanations are possible, but not really necessary. Jesus could simply have stood up at this point (the disciples may or may not have stood with him) to finish the discourse before finally departing (in 18:1). In any case it may be argued that Jesus refers not to a literal departure at this point, but to preparing to meet the enemy who is on the way already in the person of Judas and the soldiers with him.

[3:13]  ²⁴ tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ²⁵ 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.

[2:14]  ²⁶ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ²⁷ tn Or “a people who are his very own.”

[2:14]  ²⁸ tn Grk “for good works.”

[12:2]  ²⁹ sn An allusion to Ps 110:1.

[12:1]  ³⁰ tn Grk “having such a great cloud of witnesses surrounding us.”