Discovery BoxIsaiah 53:6
Context53:6 All of us had wandered off like sheep;
each of us had strayed off on his own path,
but the Lord caused the sin of all of us to attack him. 1
Matthew 8:17
Context8:17 In this way what was spoken by Isaiah the prophet was fulfilled: 2
“He took our weaknesses and carried our diseases.” 3
Luke 24:26-27
Context24:26 Wasn’t 4 it necessary 5 for the Christ 6 to suffer these things and enter into his glory?” 24:27 Then 7 beginning with Moses and all the prophets, 8 he interpreted to them the things written about 9 himself in all the scriptures.
John 19:17
Context19:17 and carrying his own cross 10 he went out to the place called “The Place of the Skull” 11 (called in Aramaic 12 Golgotha). 13
John 19:1
Context19:1 Then Pilate took Jesus and had him flogged severely. 14
John 2:24
Context2:24 But Jesus would not entrust himself to them, because he knew all people. 15
[53:6] 1 tn Elsewhere the Hiphil of פָגַע (paga’) means “to intercede verbally” (Jer 15:11; 36:25) or “to intervene militarily” (Isa 59:16), but neither nuance fits here. Apparently here the Hiphil is the causative of the normal Qal meaning, “encounter, meet, touch.” The Qal sometimes refers to a hostile encounter or attack; when used in this way the object is normally introduced by the preposition -בְּ (bet, see Josh 2:16; Judg 8:21; 15:12, etc.). Here the causative Hiphil has a double object – the Lord makes “sin” attack “him” (note that the object attacked is introduced by the preposition -בְּ. In their sin the group was like sheep who had wandered from God’s path. They were vulnerable to attack; the guilt of their sin was ready to attack and destroy them. But then the servant stepped in and took the full force of the attack.
[8:17] 2 tn Grk “was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.
[8:17] 3 sn A quotation from Isa 53:4.
[24:26] 4 tn This Greek particle (οὐχί, ouci) expects a positive reply.
[24:26] 5 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] 6 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:27] 7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:27] 8 sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.
[24:27] 9 tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.
[19:17] 10 tn Or “carrying the cross by himself.”
[19:17] 11 sn Jesus was led out to the place called “The Place of the Skull” where he was to be crucified. It is clear from v. 20 that this was outside the city. The Latin word for the Greek κρανίον (kranion) is calvaria. Thus the English word “Calvary” is a transliteration of the Latin rather than a NT place name (cf. Luke 23:33 in the KJV).
[19:17] 12 tn Grk “in Hebrew.”
[19:17] 13 sn This is a parenthetical note by the author.
[19:1] 14 tn Or “had him flogged,” or (traditional), “scourged him.” The verb should be read as causative. Pilate ordered Jesus to be flogged. A Roman governor would not carry out such a sentence in person. BDAG 620 s.v. μαστιγόω 1. states, “If J refers to the ‘verberatio’ given those condemned to death (TMommsen, Röm. Strafrecht 1899, 938f; Jos., Bell. 2, 308; 5, 449), it is odd that Pilate subsequently claims no cause for action (vs. 6); but if the latter statement refers only to the penalty of crucifixion, μ. vs. 1 may be equivalent to παιδεύω (q.v. 2bγ) in Lk 23:16, 22 (for μ. of a non-capital offense PFlor I, 61, 61 [85ad]=Mitt-Wilck. II/2, 80 II, 61).”
[2:24] 15 tn Grk “all.” The word “people” has been supplied for clarity, since the Greek word πάντας (pantas) is masculine plural (thus indicating people rather than things).
