Exodus 17:4

17:4 Then Moses cried out to the Lord, “What will I do with ¹  this people? – a little more ²  and they will stone me!” ³ 

Numbers 14:10

14:10 However, the whole community threatened to stone them. ⁴  But ⁵  the glory ⁶  of the Lord appeared to all the Israelites at the tent ⁷  of meeting.

Psalms 62:9

62:9 Men are nothing but a mere breath;

human beings are unreliable. ⁸ 

When they are weighed in the scales,

all of them together are lighter than air. ⁹ 

Matthew 21:9

21:9 The crowds that went ahead of him and those following kept shouting, ¹⁰  “Hosanna ¹¹  to the Son of David! Blessed is the one who comes in the name of the Lord! ¹²  Hosanna in the highest!”

Matthew 27:22

27:22 Pilate said to them, “Then what should I do with Jesus who is called the Christ?” ¹³  They all said, “Crucify him!” ¹⁴ 

[17:4]  ¹ tn The preposition lamed (ל) is here specification, meaning “with respect to” (see R. J. Williams, Hebrew Syntax, 49, §273).

[17:4]  ² tn Or “they are almost ready to stone me.”

[17:4]  ³ tn The perfect tense with the vav (ו) consecutive almost develops an independent force; this is true in sentences where it follows an expression of time, as here (see GKC 334 §112.x).

[14:10]  ⁴ tn Heb “said to stone them with stones.” The verb and the object are not from the same root, but the combination nonetheless forms an emphasis equal to the cognate accusative.

[14:10]  ⁵ tn The vav (ו) on the noun “glory” indicates a strong contrast, one that interrupts their threatened attack.

[14:10]  ⁶ sn The glory of the Lord refers to the reality of the Lord’s presence in a manifestation of his power and splendor. It showed to all that God was a living God. The appearance of the glory indicated blessing for the obedient, but disaster for the disobedient.

[14:10]  ⁷ tc The Greek, Syriac, and Tg. Ps.-J. have “in the cloud over the tent.”

[62:9]  ⁸ tn Heb “only a breath [are] the sons of mankind, a lie [are] the sons of man.” The phrases “sons of mankind” and “sons of man” also appear together in Ps 49:2. Because of the parallel line there, where “rich and poor” are mentioned, a number of interpreters and translators treat these expressions as polar opposites, בְּנֵי אָדָם (bÿney ’adam) referring to the lower classes and בְּנֵי אִישׁ (bÿney ’ish) to higher classes. But usage does not support such a view. The rare phrase בְּנֵי אִישׁ (“sons of man”) appears to refer to human beings in general in its other uses (see Pss 4:2; Lam 3:33). It is better to understand the phrases as synonymous expressions.

[62:9]  ⁹ tn The noun הֶבֶל (hevel), translated “a breath” earlier in the verse, appears again here.

[21:9]  ¹⁰ tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.

[21:9]  ¹¹ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[21:9]  ¹² sn A quotation from Ps 118:25-26.

[27:22]  ¹³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[27:22]  ¹⁴ tn Grk “Him – be crucified!” The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation “Let him be crucified” sounds as if the crowd is giving consent or permission. “He must be crucified” is closer, but it is more natural in English to convert the passive to active and simply say “Crucify him.”