John 3:14

3:14 Just as ¹  Moses lifted up the serpent ²  in the wilderness, ³  so must the Son of Man be lifted up, ⁴ 

John 10:31

10:31 The Jewish leaders ⁵  picked up rocks again to stone him to death.

John 10:33

10:33 The Jewish leaders ⁶  replied, ⁷  “We are not going to stone you for a good deed ⁸  but for blasphemy, ⁹  because ¹⁰  you, a man, are claiming to be God.” ¹¹ 

John 12:32-33

12:32 And I, when I am lifted up from the earth, will draw all people ¹²  to myself.” 12:33 (Now he said this to indicate clearly what kind of death he was going to die.) ¹³ 

Matthew 20:19

20:19 and will turn him over to the Gentiles to be mocked and flogged severely ¹⁴  and crucified. ¹⁵  Yet ¹⁶  on the third day, he will be raised.”

Matthew 26:2

26:2 “You know that after two days the Passover is coming, and the Son of Man will be handed over ¹⁷  to be crucified.” ¹⁸ 

Luke 18:32-33

18:32 For he will be handed over ¹⁹  to the Gentiles; he will be mocked, ²⁰  mistreated, ²¹  and spat on. ²²  18:33 They will flog him severely ²³  and kill him. Yet ²⁴  on the third day he will rise again.”

Luke 24:7-8

24:7 that ²⁵  the Son of Man must be delivered ²⁶  into the hands of sinful men, ²⁷  and be crucified, ²⁸  and on the third day rise again.” ²⁹  24:8 Then ³⁰  the women remembered his words, ³¹ 

Acts 7:59

7:59 They ³²  continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!”

[3:14]  ¹ tn Grk “And just as.”

[3:14]  ² sn Or the snake, referring to the bronze serpent mentioned in Num 21:9.

[3:14]  ³ sn An allusion to Num 21:5-9.

[3:14]  ⁴ sn So must the Son of Man be lifted up. This is ultimately a prediction of Jesus’ crucifixion. Nicodemus could not have understood this, but John’s readers, the audience to whom the Gospel is addressed, certainly could have (compare the wording of John 12:32). In John, being lifted up refers to one continuous action of ascent, beginning with the cross but ending at the right hand of the Father. Step 1 is Jesus’ death; step 2 is his resurrection; and step 3 is the ascension back to heaven. It is the upward swing of the “pendulum” which began with the incarnation, the descent of the Word become flesh from heaven to earth (cf. Paul in Phil 2:5-11). See also the note on the title Son of Man in 1:51.

[10:31]  ⁵ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See the notes on the phrases “Jewish people” in v. 19 and “Jewish leaders” in v. 24.

[10:33]  ⁶ tn Or “the Jewish authorities”; Grk “the Jews.” Here again the phrase refers to the Jewish leaders. See the notes on the phrase “Jewish people” in v. 19 and “Jewish leaders” in vv. 24, 31.

[10:33]  ⁷ tn Grk “answered him.”

[10:33]  ⁸ tn Or “good work.”

[10:33]  ⁹ sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59).

[10:33]  ¹⁰ tn Grk “and because.”

[10:33]  ¹¹ tn Grk “you, a man, make yourself to be God.”

[12:32]  ¹² 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]  ¹³ sn This is a parenthetical note by the author.

[20:19]  ¹⁴ tn Traditionally, “scourged” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[20:19]  ¹⁵ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[20:19]  ¹⁶ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[26:2]  ¹⁷ tn Or “will be delivered up.”

[26:2]  ¹⁸ sn See the note on crucified in 20:19.

[18:32]  ¹⁹ 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]  ²⁰ sn See Luke 22:63; 23:11, 36.

[18:32]  ²¹ tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”

[18:32]  ²² 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]  ²³ 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]  ²⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[24:7]  ²⁵ tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”

[24:7]  ²⁶ tn See Luke 9:22, 44; 13:33.

[24:7]  ²⁷ tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.

[24:7]  ²⁸ sn See the note on crucify in 23:21.

[24:7]  ²⁹ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.

[24:8]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:8]  ³¹ sn On his words see Luke 9:22.

[7:59]  ³² tn Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.