John 12:32-33

12:32 And I, when I am lifted up from the earth, will draw all people ¹  to myself.” 12:33 (Now he said this to indicate clearly what kind of death he was going to die.) ² 

Psalms 22:15

22:15 The roof of my mouth ³  is as dry as a piece of pottery;

my tongue sticks to my gums. ⁴ 

You ⁵  set me in the dust of death. ⁶ 

Psalms 22:22-31

22:22 I will declare your name to my countrymen! ⁷ 

In the middle of the assembly I will praise you!

22:23 You loyal followers of the Lord, ⁸  praise him!

All you descendants of Jacob, honor him!

All you descendants of Israel, stand in awe of him! ⁹ 

22:24 For he did not despise or detest the suffering ¹⁰  of the oppressed; ¹¹ 

he did not ignore him; ¹² 

when he cried out to him, he responded. ¹³ 

22:25 You are the reason I offer praise ¹⁴  in the great assembly;

I will fulfill my promises before the Lord’s loyal followers. ¹⁵ 

22:26 Let the oppressed eat and be filled! ¹⁶ 

Let those who seek his help praise the Lord!

May you ¹⁷  live forever!

22:27 Let all the people of the earth acknowledge the Lord and turn to him! ¹⁸ 

Let all the nations ¹⁹  worship you! ²⁰ 

22:28 For the Lord is king ²¹ 

and rules over the nations.

22:29 All of the thriving people ²²  of the earth will join the celebration and worship; ²³ 

all those who are descending into the grave ²⁴  will bow before him,

including those who cannot preserve their lives. ²⁵ 

22:30 A whole generation ²⁶  will serve him;

they will tell the next generation about the sovereign Lord. ²⁷ 

22:31 They will come and tell about his saving deeds; ²⁸ 

they will tell a future generation what he has accomplished. ²⁹ 

Isaiah 53:10-12

53:10 Though the Lord desired to crush him and make him ill,

once restitution is made, ³⁰ 

he will see descendants and enjoy long life, ³¹ 

and the Lord’s purpose will be accomplished through him.

53:11 Having suffered, he will reflect on his work,

he will be satisfied when he understands what he has done. ³² 

“My servant ³³  will acquit many, ³⁴ 

for he carried their sins. ³⁵ 

53:12 So I will assign him a portion with the multitudes, ³⁶ 

he will divide the spoils of victory with the powerful, ³⁷ 

because he willingly submitted ³⁸  to death

and was numbered with the rebels,

when he lifted up the sin of many

and intervened ³⁹  on behalf of the rebels.”

Hebrews 2:9-10

2:9 but we see Jesus, who was made lower than the angels for a little while, ⁴⁰  now crowned with glory and honor because he suffered death, ⁴¹  so that by God’s grace he would experience ⁴²  death on behalf of everyone. 2:10 For it was fitting for him, for whom and through whom all things exist, ⁴³  in bringing many sons to glory, to make the pioneer ⁴⁴  of their salvation perfect through sufferings.

Revelation 7:9-17

7:9 After these things I looked, and here was ⁴⁵  an enormous crowd that no one could count, made up of persons from every nation, tribe, ⁴⁶  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 7:10 They were shouting out in a loud voice,

“Salvation belongs to our God, ⁴⁷ 

to the one seated on the throne, and to the Lamb!”

7:11 And all the angels stood ⁴⁸  there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground ⁴⁹  before the throne and worshiped God, 7:12 saying,

“Amen! Praise and glory,

and wisdom and thanksgiving,

and honor and power and strength

be to our God for ever and ever. Amen!”

7:13 Then ⁵⁰  one of the elders asked ⁵¹  me, “These dressed in long white robes – who are they and where have they come from?” 7:14 So ⁵²  I said to him, “My lord, you know the answer.” ⁵³  Then ⁵⁴  he said to me, “These are the ones who have come out of the great tribulation. They ⁵⁵  have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve ⁵⁶  him day and night in his temple, and the one seated on the throne will shelter them. ⁵⁷  7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, ⁵⁸  7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” ⁵⁹ 

[12:32]  ¹ 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]  ² sn This is a parenthetical note by the author.

[22:15]  ³ tc Heb “my strength” (כֹּחִי, kokhiy), but many prefer to emend the text to חִכִּי (khikiy, “my palate”; cf. NEB, NRSV “my mouth”) assuming that an error of transposition has occurred in the traditional Hebrew text.

[22:15]  ⁴ tn Cf. NEB “my jaw”; NASB, NRSV “my jaws”; NIV “the roof of my mouth.”

[22:15]  ⁵ sn Here the psalmist addresses God and suggests that God is ultimately responsible for what is happening because of his failure to intervene (see vv. 1-2, 11).

[22:15]  ⁶ sn The imperfect verbal form draws attention to the progressive nature of the action. The psalmist is in the process of dying.

[22:22]  ⁷ tn Or “brothers,” but here the term does not carry a literal familial sense. It refers to the psalmist’s fellow members of the Israelite covenant community (see v. 23).

[22:23]  ⁸ tn Heb “[you] fearers of the Lord.” See Ps 15:4.

[22:23]  ⁹ tn Heb “fear him.”

[22:24]  ¹⁰ tn Or “affliction”; or “need.”

[22:24]  ¹¹ sn In this verse the psalmist refers to himself in the third person and characterizes himself as oppressed.

[22:24]  ¹² tn Heb “he did not hide his face from him.” For other uses of the idiom “hide the face” meaning “ignore,” see Pss 10:11; 13:1; 51:9. Sometimes the idiom carries the stronger idea of “reject” (see Pss 27:9; 88:14).

[22:24]  ¹³ tn Heb “heard.”

[22:25]  ¹⁴ tn Heb “from with you [is] my praise.”

[22:25]  ¹⁵ tn Heb “my vows I will fulfill before those who fear him.” When asking the Lord for help, the psalmists would typically promise to praise the Lord publicly if he intervened and delivered them.

[22:26]  ¹⁶ sn Eat and be filled. In addition to praising the Lord, the psalmist also offers a thank offering to the Lord and invites others to share in a communal meal.

[22:26]  ¹⁷ tn Heb “may your heart[s].”

[22:27]  ¹⁸ tn Heb “may all the ends of the earth remember and turn to the Lord.” The prefixed verbal forms in v. 27 are understood as jussives (cf. NEB). Another option (cf. NIV, NRSV) is to take the forms as imperfects and translate, “all the people of the earth will acknowledge and turn…and worship.” See vv. 29-32.

[22:27]  ¹⁹ tn Heb “families of the nations.”

[22:27]  ²⁰ tn Heb “before you.”

[22:28]  ²¹ tn Heb “for to the Lord [is] dominion.”

[22:29]  ²² tn Heb “fat [ones].” This apparently refers to those who are healthy and robust, i.e., thriving. In light of the parallelism, some prefer to emend the form to יְשֵׁנֵי (yÿsheney, “those who sleep [in the earth]”; cf. NAB, NRSV), but דִּשְׁנֵי (dishney, “fat [ones]”) seems to form a merism with “all who descend into the grave” in the following line. The psalmist envisions all people, whether healthy or dying, joining in worship of the Lord.

[22:29]  ²³ tn Heb “eat and worship.” The verb forms (a perfect followed by a prefixed form with vav [ו] consecutive) are normally used in narrative to relate completed actions. Here the psalmist uses the forms rhetorically as he envisions a time when the Lord will receive universal worship. The mood is one of wishful thinking and anticipation; this is not prophecy in the strict sense.

[22:29]  ²⁴ tn Heb “all of the ones going down [into] the dust.” This group stands in contrast to those mentioned in the previous line. Together the two form a merism encompassing all human beings – the healthy, the dying, and everyone in between.

[22:29]  ²⁵ tn Heb “and his life he does not revive.”

[22:30]  ²⁶ tn Heb “offspring.”

[22:30]  ²⁷ tn Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[22:31]  ²⁸ tn Heb “his righteousness.” Here the noun צִדָקָה (tsidaqah) refers to the Lord’s saving deeds whereby he vindicates the oppressed.

[22:31]  ²⁹ tn Heb “to a people [to be] born that he has acted.” The words “they will tell” are supplied in the translation for stylistic reasons.

[53:10]  ³⁰ 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.”

[53:10]  ³¹ 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.

[53:11]  ³² tn Heb “he will be satisfied by his knowledge,” i.e., “when he knows.” The preposition is understood as temporal and the suffix as a subjective genitive. Some take בְּדַעְתּוֹ (bÿda’to, “by his knowledge”) with what follows and translate “by knowledge of him,” understanding the preposition as instrumental and the suffix as objective.

[53:11]  ³³ sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.

[53:11]  ³⁴ tn Heb “he will acquit, a righteous one, my servant, many.” צַדִּיק (tsadiq) may refer to the servant, but more likely it is dittographic (note the preceding verb יַצְדִּיק, yatsdiq). The precise meaning of the verb (the Hiphil of צָדַק, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of “make righteous” in a legal sense, i.e., “pronounce innocent, acquit” (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean “render justice” (as a royal function, see 2 Sam 15:4; Ps 82:3), “concede” (Job 27:5), “vindicate” (Isa 50:8), and “lead to righteousness” (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people’s sins, the servant is able to “acquit” them.

[53:11]  ³⁵ tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.

[53:12]  ³⁶ tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).

[53:12]  ³⁷ sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.

[53:12]  ³⁸ tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”

[53:12]  ³⁹ tn The Hiphil of פָּגַע (paga’) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.

[2:9]  ⁴⁰ tn Or “who was made a little lower than the angels.”

[2:9]  ⁴¹ tn Grk “because of the suffering of death.”

[2:9]  ⁴² tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[2:10]  ⁴³ tn Grk “for whom are all things and through whom are all things.”

[2:10]  ⁴⁴ sn The Greek word translated pioneer is used of a “prince” or leader, the representative head of a family. It also carries nuances of “trailblazer,” one who breaks through to new ground for those who follow him. It is used some thirty-five times in the Greek OT and four times in the NT, always of Christ (Acts 3:15; 5:31; Heb 2:10; 12:2).

[7:9]  ⁴⁵ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ⁴⁶ tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:10]  ⁴⁷ tn The dative here has been translated as a dative of possession.

[7:11]  ⁴⁸ tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

[7:11]  ⁴⁹ tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[7:13]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:13]  ⁵¹ tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.

[7:14]  ⁵² tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ⁵³ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ⁵⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[7:15]  ⁵⁶ tn Or “worship.” The word here is λατρεύω (latreuw).

[7:15]  ⁵⁷ tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).

[7:16]  ⁵⁸ tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.

[7:17]  ⁵⁹ sn An allusion to Isa 25:8.