John 8:28

8:28 Then Jesus said, ¹  “When you lift up the Son of Man, then you will know that I am he, ²  and I do nothing on my own initiative, ³  but I speak just what the Father taught me. ⁴ 

John 12:32-34

12:32 And I, when I am lifted up from the earth, will draw all people ⁵  to myself.” 12:33 (Now he said this to indicate clearly what kind of death he was going to die.) ⁶ 

12:34 Then the crowd responded, ⁷  “We have heard from the law that the Christ ⁸  will remain forever. ⁹  How ¹⁰  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

Psalms 22:16

22:16 Yes, ¹¹  wild dogs surround me –

a gang of evil men crowd around me;

like a lion they pin my hands and feet. ¹² 

Matthew 26:54

26:54 How then would the scriptures that say it must happen this way be fulfilled?”

Luke 18:31-33

Another Prediction of Jesus’ Passion

18:31 Then ¹³  Jesus ¹⁴  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ¹⁵  and everything that is written about the Son of Man by the prophets will be accomplished. ¹⁶  18:32 For he will be handed over ¹⁷  to the Gentiles; he will be mocked, ¹⁸  mistreated, ¹⁹  and spat on. ²⁰  18:33 They will flog him severely ²¹  and kill him. Yet ²²  on the third day he will rise again.”

Luke 24:20

24:20 and how our chief priests and rulers handed him over ²³  to be condemned to death, and crucified ²⁴  him.

Luke 24:26-27

24:26 Wasn’t ²⁵  it necessary ²⁶  for the Christ ²⁷  to suffer these things and enter into his glory?” 24:27 Then ²⁸  beginning with Moses and all the prophets, ²⁹  he interpreted to them the things written about ³⁰  himself in all the scriptures.

Luke 24:44-46

Jesus’ Final Commission

24:44 Then ³¹  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ³²  in the law of Moses and the prophets and the psalms ³³  must be fulfilled.” 24:45 Then he opened their minds so they could understand the scriptures, ³⁴  24:46 and said to them, “Thus it stands written that the Christ ³⁵  would suffer ³⁶  and would rise from the dead on the third day,

Acts 2:23

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ³⁷  by nailing him to a cross at the hands of Gentiles. ³⁸ 

Acts 4:27-28

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ³⁹  your holy servant Jesus, whom you anointed, ⁴⁰  4:28 to do as much as your power ⁴¹  and your plan ⁴²  had decided beforehand ⁴³  would happen.

[8:28]  ¹ tn Grk “Then Jesus said to them” (the words “to them” are not found in all mss).

[8:28]  ² tn Grk “that I am.” See the note on this phrase in v. 24.

[8:28]  ³ tn Grk “I do nothing from myself.”

[8:28]  ⁴ tn Grk “but just as the Father taught me, these things I speak.”

[12:32]  ⁵ 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]  ⁶ sn This is a parenthetical note by the author.

[12:34]  ⁷ tn Grk “Then the crowd answered him.”

[12:34]  ⁸ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  ⁹ 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]  ¹⁰ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[22:16]  ¹¹ tn Or “for.”

[22:16]  ¹² 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.”

[18:31]  ¹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ¹⁶ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

[18:32]  ¹⁷ sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).

[18:32]  ¹⁸ sn See Luke 22:63; 23:11, 36.

[18:32]  ¹⁹ tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”

[18:32]  ²⁰ sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.

[18:33]  ²¹ tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[18:33]  ²² tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[24:20]  ²³ sn Handed him over is another summary of the passion like Luke 9:22.

[24:20]  ²⁴ sn See the note on crucify in 23:21.

[24:26]  ²⁵ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ²⁶ 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]  ²⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:27]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ²⁹ 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]  ³⁰ 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.

[24:44]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ³² sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ³³ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.

[24:45]  ³⁴ sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.

[24:46]  ³⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ³⁶ 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.

[2:23]  ³⁷ tn Or “you killed.”

[2:23]  ³⁸ tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

[4:27]  ³⁹ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ⁴⁰ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[4:28]  ⁴¹ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ⁴² tn Or “purpose,” “will.”

[4:28]  ⁴³ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.