Discovery BoxLeviticus 5:8
Context5:8 He must bring them to the priest and present first the one that is for a sin offering. The priest 1 must pinch 2 its head at the nape of its neck, but must not sever the head from the body. 3
Psalms 22:1
ContextFor the music director; according to the tune “Morning Doe;” 5 a psalm of David.
22:1 My God, my God, why have you abandoned me? 6
I groan in prayer, but help seems far away. 7
Psalms 22:21
Context22:21 Rescue me from the mouth of the lion, 8
and from the horns of the wild oxen! 9
You have answered me! 10
Psalms 69:1-21
ContextFor the music director; according to the tune of “Lilies;” 12 by David.
69:1 Deliver me, O God,
for the water has reached my neck. 13
69:2 I sink into the deep mire
where there is no solid ground; 14
I am in 15 deep water,
and the current overpowers me.
69:3 I am exhausted from shouting for help;
my throat is sore; 16
my eyes grow tired of looking for my God. 17
69:4 Those who hate me without cause are more numerous than the hairs of my head.
Those who want to destroy me, my enemies for no reason, 18 outnumber me. 19
They make me repay what I did not steal! 20
69:5 O God, you are aware of my foolish sins; 21
my guilt is not hidden from you. 22
69:6 Let none who rely on you be disgraced because of me,
O sovereign Lord and king! 23
Let none who seek you be ashamed because of me,
O God of Israel!
69:7 For I suffer 24 humiliation for your sake 25
and am thoroughly disgraced. 26
69:8 My own brothers treat me like a stranger;
they act as if I were a foreigner. 27
69:9 Certainly 28 zeal for 29 your house 30 consumes me;
I endure the insults of those who insult you. 31
69:10 I weep and refrain from eating food, 32
which causes others to insult me. 33
69:11 I wear sackcloth
and they ridicule me. 34
69:12 Those who sit at the city gate gossip about me;
drunkards mock me in their songs. 35
69:13 O Lord, may you hear my prayer and be favorably disposed to me! 36
O God, because of your great loyal love,
answer me with your faithful deliverance! 37
69:14 Rescue me from the mud! Don’t let me sink!
Deliver me 38 from those who hate me,
from the deep water!
69:15 Don’t let the current overpower me!
Don’t let the deep swallow me up!
Don’t let the pit 39 devour me! 40
69:16 Answer me, O Lord, for your loyal love is good! 41
Because of your great compassion, turn toward me!
69:17 Do not ignore 42 your servant,
for I am in trouble! Answer me right away! 43
69:18 Come near me and redeem me! 44
Because of my enemies, rescue me!
69:19 You know how I am insulted, humiliated and disgraced;
you can see all my enemies. 45
69:20 Their insults are painful 46 and make me lose heart; 47
I look 48 for sympathy, but receive none, 49
for comforters, but find none.
69:21 They put bitter poison 50 into my food,
and to quench my thirst they give me vinegar to drink. 51
Isaiah 53:4-5
Context53:4 But he lifted up our illnesses,
he carried our pain; 52
even though we thought he was being punished,
attacked by God, and afflicted for something he had done. 53
53:5 He was wounded because of 54 our rebellious deeds,
crushed because of our sins;
he endured punishment that made us well; 55
because of his wounds we have been healed. 56
Isaiah 53:10
Context53:10 Though the Lord desired to crush him and make him ill,
once restitution is made, 57
he will see descendants and enjoy long life, 58
and the Lord’s purpose will be accomplished through him.
Matthew 26:1--27:66
Context26:1 When 59 Jesus had finished saying all these things, he told his disciples, 26:2 “You know that after two days the Passover is coming, and the Son of Man will be handed over 60 to be crucified.” 61 26:3 Then the chief priests and the elders of the people met together in the palace of the high priest, who was named Caiaphas. 26:4 They 62 planned to arrest Jesus by stealth and kill him. 26:5 But they said, “Not during the feast, so that there won’t be a riot among the people.” 63
26:6 Now while Jesus was in Bethany at the house of Simon the leper, 26:7 a woman came to him with an alabaster jar 64 of expensive perfumed oil, 65 and she poured it on his head as he was at the table. 66 26:8 When 67 the disciples saw this, they became indignant and said, “Why this waste? 26:9 It 68 could have been sold at a high price and the money 69 given to the poor!” 26:10 When 70 Jesus learned of this, he said to them, “Why are you bothering this woman? She 71 has done a good service for me. 26:11 For you will always have the poor with you, but you will not always have me! 72 26:12 When 73 she poured this oil on my body, she did it to prepare me for burial. 26:13 I tell you the truth, 74 wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”
26:14 Then one of the twelve, the one named Judas Iscariot, went to the chief priests 26:15 and said, “What will you give me to betray him into your hands?” 75 So they set out thirty silver coins for him. 26:16 From that time 76 on, Judas 77 began looking for an opportunity to betray him.
26:17 Now on the first day of the feast of 78 Unleavened Bread the disciples came to Jesus and said, 79 “Where do you want us to prepare for you to eat the Passover?” 80 26:18 He 81 said, “Go into the city to a certain man and tell him, ‘The Teacher says, “My time is near. I will observe the Passover with my disciples at your house.”’” 26:19 So 82 the disciples did as Jesus had instructed them, and they prepared the Passover. 26:20 When 83 it was evening, he took his place at the table 84 with the twelve. 85 26:21 And while they were eating he said, “I tell you the truth, 86 one of you will betray me.” 87 26:22 They 88 became greatly distressed 89 and each one began to say to him, “Surely not I, Lord?” 26:23 He 90 answered, “The one who has dipped his hand into the bowl with me 91 will betray me. 26:24 The Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.” 26:25 Then 92 Judas, the one who would betray him, said, “Surely not I, Rabbi?” Jesus 93 replied, “You have said it yourself.”
26:26 While 94 they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, “Take, eat, this is my body.” 26:27 And after taking the cup and giving thanks, he gave it to them, saying, “Drink from it, all of you, 26:28 for this is my blood, the blood 95 of the covenant, 96 that is poured out for many for the forgiveness of sins. 26:29 I 97 tell you, from now on I will not drink of this fruit 98 of the vine until that day when I drink it new with you in my Father’s kingdom.” 26:30 After 99 singing a hymn, 100 they went out to the Mount of Olives.
26:31 Then Jesus said to them, “This night you will all fall away because of me, for it is written:
‘I will strike the shepherd,
and the sheep of the flock will be scattered.’ 101
26:32 But after I am raised, I will go ahead of you into Galilee.” 26:33 Peter 102 said to him, “If they all fall away because of you, I will never fall away!” 26:34 Jesus said to him, “I tell you the truth, 103 on this night, before the rooster crows, you will deny me three times.” 26:35 Peter said to him, “Even if I must die with you, I will never deny you.” And all the disciples said the same thing.
26:36 Then Jesus went with them to a place called Gethsemane, and he said to the disciples, “Sit here while I go over there and pray.” 26:37 He took with him Peter and the two sons of Zebedee, and became anguished and distressed. 26:38 Then he said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.” 26:39 Going a little farther, he threw himself down with his face to the ground and prayed, 104 “My Father, if possible, 105 let this cup 106 pass from me! Yet not what I will, but what you will.” 26:40 Then he came to the disciples and found them sleeping. He 107 said to Peter, “So, couldn’t you stay awake with me for one hour? 26:41 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.” 26:42 He went away a second time and prayed, 108 “My Father, if this cup 109 cannot be taken away unless I drink it, your will must be done.” 26:43 He came again and found them sleeping; they could not keep their eyes open. 110 26:44 So leaving them again, he went away and prayed for the third time, saying the same thing once more. 26:45 Then he came to the disciples and said to them, “Are you still sleeping and resting? Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners. 26:46 Get up, let us go. Look! My betrayer 111 is approaching!”
26:47 While he was still speaking, Judas, 112 one of the twelve, arrived. With him was a large crowd armed with swords and clubs, sent by the chief priests and elders of the people. 26:48 (Now the betrayer 113 had given them a sign, saying, “The one I kiss is the man. 114 Arrest him!”) 115 26:49 Immediately 116 he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. 117 26:50 Jesus 118 said to him, “Friend, do what you are here to do.” Then they came and took hold 119 of Jesus and arrested him. 26:51 But 120 one of those with Jesus grabbed 121 his sword, drew it out, and struck the high priest’s slave, 122 cutting off his ear. 26:52 Then Jesus said to him, “Put your sword back in its place! 123 For all who take hold of the sword will die by the sword. 26:53 Or do you think that I cannot call on my Father, and that he would send me more than twelve legions 124 of angels right now? 26:54 How then would the scriptures that say it must happen this way be fulfilled?” 26:55 At that moment Jesus said to the crowd, “Have you come out with swords and clubs to arrest me like you would an outlaw? 125 Day after day I sat teaching in the temple courts, yet 126 you did not arrest me. 26:56 But this has happened so that 127 the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.
26:57 Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house 128 the experts in the law 129 and the elders had gathered. 26:58 But Peter was following him from a distance, all the way to the high priest’s courtyard. After 130 going in, he sat with the guards 131 to see the outcome. 26:59 The 132 chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death. 26:60 But they did not find anything, though many false witnesses came forward. Finally 133 two came forward 26:61 and declared, “This man 134 said, ‘I am able to destroy the temple of God and rebuild it in three days.’” 26:62 So 135 the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?” 26:63 But Jesus was silent. The 136 high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, 137 the Son of God.” 26:64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand 138 of the Power 139 and coming on the clouds of heaven.” 140 26:65 Then the high priest tore his clothes and declared, 141 “He has blasphemed! Why do we still need witnesses? Now 142 you have heard the blasphemy! 26:66 What is your verdict?” 143 They 144 answered, “He is guilty and deserves 145 death.” 26:67 Then they spat in his face and struck him with their fists. And some slapped him, 26:68 saying, “Prophesy for us, you Christ! 146 Who hit you?” 147
26:69 Now Peter was sitting outside in the courtyard. A 148 slave girl 149 came to him and said, “You also were with Jesus the Galilean.” 26:70 But he denied it in front of them all: 150 “I don’t know what you’re talking about!” 26:71 When 151 he went out to the gateway, another slave girl 152 saw him and said to the people there, “This man was with Jesus the Nazarene.” 26:72 He denied it again with an oath, “I do not know the man!” 26:73 After 153 a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent 154 gives you away!” 26:74 At that he began to curse, and he swore with an oath, “I do not know the man!” At that moment a rooster crowed. 155 26:75 Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly. 156
27:1 When 157 it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him. 27:2 They 158 tied him up, led him away, and handed him over to Pilate 159 the governor. 160
27:3 Now when 161 Judas, who had betrayed him, saw that Jesus 162 had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders, 27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!” 27:5 So 163 Judas threw the silver coins into the temple and left. Then he went out and hanged himself. 27:6 The 164 chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.” 27:7 After 165 consulting together they bought the Potter’s Field with it, as a burial place for foreigners. 27:8 For this reason that field has been called the “Field of Blood” to this day. 27:9 Then what was spoken by Jeremiah 166 the prophet was fulfilled: “They took the thirty silver coins, the price of the one whose price had been set by the people of Israel, 167 27:10 and they gave them for the potter’s field, as the Lord commanded me.” 168
27:11 Then 169 Jesus stood before the governor, and the governor asked him, 170 “Are you the king 171 of the Jews?” Jesus 172 said, “You say so.” 173 27:12 But when he was accused by the chief priests and the elders, he did not respond. 27:13 Then Pilate said to him, “Don’t you hear how many charges they are bringing against you?” 27:14 But he did not answer even one accusation, so that the governor was quite amazed.
27:15 During the feast the governor was accustomed to release one prisoner to the crowd, 174 whomever they wanted. 27:16 At that time they had in custody a notorious prisoner named Jesus 175 Barabbas. 27:17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus 176 Barabbas or Jesus who is called the Christ?” 177 27:18 (For he knew that they had handed him over because of envy.) 178 27:19 As 179 he was sitting on the judgment seat, 180 his wife sent a message 181 to him: 182 “Have nothing to do with that innocent man; 183 I have suffered greatly as a result of a dream 184 about him today.” 27:20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed. 27:21 The 185 governor asked them, “Which of the two do you want me to release for you?” And they said, “Barabbas!” 27:22 Pilate said to them, “Then what should I do with Jesus who is called the Christ?” 186 They all said, “Crucify him!” 187 27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”
27:24 When 188 Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” 189 27:25 In 190 reply all the people said, “Let his blood be on us and on our children!” 27:26 Then he released Barabbas for them. But after he had Jesus flogged, 191 he handed him over 192 to be crucified. 193 27:27 Then the governor’s soldiers took Jesus into the governor’s residence 194 and gathered the whole cohort 195 around him. 27:28 They 196 stripped him and put a scarlet robe 197 around him, 27:29 and after braiding 198 a crown of thorns, 199 they put it on his head. They 200 put a staff 201 in his right hand, and kneeling down before him, they mocked him: 202 “Hail, king of the Jews!” 203 27:30 They 204 spat on him and took the staff 205 and struck him repeatedly 206 on the head. 27:31 When 207 they had mocked him, they stripped him of the robe and put his own clothes back on him. Then 208 they led him away to crucify him.
27:32 As 209 they were going out, they found a man from Cyrene named Simon, whom they forced 210 to carry his cross. 211 27:33 They 212 came to a place called Golgotha 213 (which means “Place of the Skull”) 214 27:34 and offered Jesus 215 wine mixed with gall to drink. 216 But after tasting it, he would not drink it. 27:35 When 217 they had crucified 218 him, they divided his clothes by throwing dice. 219 27:36 Then they sat down and kept guard over him there. 27:37 Above 220 his head they put the charge against him, 221 which read: 222 “This is Jesus, the king of the Jews.” 27:38 Then two outlaws were crucified with him, one on his right and one on his left. 27:39 Those 223 who passed by defamed him, shaking their heads 27:40 and saying, “You who can destroy the temple and rebuild it in three days, save yourself! 224 If you are God’s Son, come down 225 from the cross!” 27:41 In 226 the same way even the chief priests – together with the experts in the law 227 and elders 228 – were mocking him: 229 27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down 230 now from the cross, we will believe in him! 27:43 He trusts in God – let God, if he wants to, deliver him now 231 because he said, ‘I am God’s Son’!” 27:44 The 232 robbers who were crucified with him also spoke abusively to him. 233
27:45 Now from noon until three, 234 darkness came over all the land. 235 27:46 At 236 about three o’clock Jesus shouted with a loud voice, 237 “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” 238 27:47 When 239 some of the bystanders heard it, they said, “This man is calling for Elijah.” 27:48 Immediately 240 one of them ran and got a sponge, filled it with sour wine, 241 put it on a stick, 242 and gave it to him to drink. 27:49 But the rest said, “Leave him alone! Let’s see if Elijah will come to save him.” 243 27:50 Then Jesus cried out again with a loud voice and gave up his spirit. 27:51 Just then 244 the temple curtain 245 was torn in two, from top to bottom. The 246 earth shook and the rocks were split apart. 27:52 And tombs were opened, and the bodies of many saints who had died 247 were raised. 27:53 (They 248 came out of the tombs after his resurrection and went into the holy city and appeared to many people.) 27:54 Now when the centurion 249 and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, “Truly this one was God’s Son!” 27:55 Many 250 women who had followed Jesus from Galilee and given him support 251 were also there, watching from a distance. 27:56 Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of the sons of Zebedee.
27:57 Now 252 when it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus. 253 27:58 He went to Pilate and asked for the body of Jesus. 254 Then Pilate ordered that it be given to him. 27:59 Joseph 255 took the body, wrapped it in a clean linen cloth, 256 27:60 and placed it 257 in his own new tomb that he had cut in the rock. 258 Then he rolled a great stone across the entrance 259 of the tomb and went away. 27:61 (Now Mary Magdalene and the other Mary were sitting there, opposite the tomb.)
27:62 The 260 next day (which is after the day of preparation) the chief priests and the Pharisees 261 assembled before Pilate 27:63 and said, “Sir, we remember that while that deceiver was still alive he said, ‘After three days I will rise again.’ 27:64 So give orders to secure the tomb until the third day. Otherwise his disciples may come and steal his body 262 and say to the people, ‘He has been raised from the dead,’ and the last deception will be worse than the first.” 27:65 Pilate said to them, “Take 263 a guard of soldiers. Go and make it as secure as you can.” 27:66 So 264 they went with the soldiers 265 of the guard and made the tomb secure by sealing the stone.
Matthew 27:1
Context27:1 When 266 it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him.
Matthew 2:1
Context2:1 After Jesus was born in Bethlehem 267 in Judea, in the time 268 of King Herod, 269 wise men 270 from the East came to Jerusalem 271
[5:8] 1 tn Heb “he.” The subject (“he”) refers to the priest here, not the offerer who presented the birds to the priest (cf. v. 8a).
[5:8] 2 sn The action seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin, but in this case not severing the head from the main body (note the rest of this verse).
[5:8] 3 tn Heb “he shall not divide [it]” (see J. Milgrom, Leviticus [AB], 1:305).
[22:1] 4 sn Psalm 22. The psalmist cries out to the Lord for deliverance from his dangerous enemies, who have surrounded him and threaten his life. Confident that the Lord will intervene, he then vows to thank the Lord publicly for his help and anticipates a time when all people will recognize the Lord’s greatness and worship him.
[22:1] 5 tn Heb “according to the doe of the dawn.” Apparently this refers to a particular musical tune or style.
[22:1] 6 sn From the psalmist’s perspective it seems that God has abandoned him, for he fails to answer his cry for help (vv. 1b-2).
[22:1] 7 tn Heb “far from my deliverance [are] the words of my groaning.” The Hebrew noun שְׁאָגָה (shÿ’agah) and its related verb שָׁאַג (sha’ag) are sometimes used of a lion’s roar, but they can also describe human groaning (see Job 3:24 and Pss 32:3 and 38:8.
[22:21] 8 sn The psalmist again compares his enemies to vicious dogs and ferocious lions (see vv. 13, 16).
[22:21] 9 tn The Hebrew term רֵמִים (remim) appears to be an alternate spelling of רְאֵמִים (rÿ’emim, “wild oxen”; see BDB 910 s.v. רְאֵם).
[22:21] 10 tn Heb “and from the horns of the wild oxen you answer me.” Most take the final verb with the preceding prepositional phrase. Some understand the verb form as a relatively rare precative perfect, expressing a wish or request (see IBHS 494-95 §30.5.4c, d). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew. (See the discussion at Ps 3:7.) Others prefer to take the perfect in its usual indicative sense. The psalmist, perhaps in response to an oracle of salvation, affirms confidently that God has answered him, assuring him that deliverance is on the way. The present translation takes the prepositional phrase as parallel to the preceding “from the mouth of the lion” and as collocated with the verb “rescue” at the beginning of the verse. “You have answered me” is understood as a triumphant shout which marks a sudden shift in tone and introduces the next major section of the psalm. By isolating the statement syntactically, the psalmist highlights the declaration.
[69:1] 11 sn Psalm 69. The psalmist laments his oppressed condition and asks the Lord to deliver him by severely judging his enemies.
[69:1] 12 tn Heb “according to lilies.” See the superscription to Ps 45.
[69:1] 13 tn The Hebrew term נפשׁ (nefesh) here refers to the psalmist’s throat or neck. The psalmist compares himself to a helpless, drowning man.
[69:2] 14 tn Heb “and there is no place to stand.”
[69:2] 15 tn Heb “have entered.”
[69:3] 16 tn Or perhaps “raw”; Heb “burned; enflamed.”
[69:3] 17 tn Heb “my eyes fail from waiting for my God.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision.
[69:4] 18 tn Heb “[with] a lie.” The Hebrew noun שֶׁקֶר (sheqer, “lie”) is used here as an adverb, “falsely, wrongfully” (see Pss 35:19; 38:19).
[69:4] 19 tn The Hebrew verb עָצַם (’atsam) can sometimes mean “are strong,” but here it probably focuses on numerical superiority; note the parallel verb רָבַב (ravav, “be many”).
[69:4] 20 tn Heb “that which I did not steal, then I restore.” Apparently אָז (’az, “then”) is used here to emphasize the verb that follows.
[69:5] 21 tn Heb “you know my foolishness.”
[69:5] 22 sn The psalmist is the first to admit that he is not perfect. But even so, he is innocent of the allegations which his enemies bring against him (v. 5b). God, who is aware of his foolish sins and guilt, can testify to the truth of his claim.
[69:6] 23 tn Heb “O Master,
[69:7] 24 tn Heb “carry, bear.”
[69:7] 25 tn Heb “on account of you.”
[69:7] 26 tn Heb “and shame covers my face.”
[69:8] 27 tn Heb “and I am estranged to my brothers, and a foreigner to the sons of my mother.”
[69:9] 28 tn Or “for.” This verse explains that the psalmist’s suffering is due to his allegiance to God.
[69:9] 29 tn Or “devotion to.”
[69:9] 30 sn God’s house, the temple, here represents by metonymy God himself.
[69:9] 31 tn Heb “the insults of those who insult you fall upon me.”
[69:10] 32 sn Fasting was a practice of mourners. By refraining from normal activities such as eating food, the mourner demonstrated the sincerity of his sorrow.
[69:10] 33 tn Heb “and it becomes insults to me.”
[69:11] 34 tn Heb “and I am an object of ridicule to them.”
[69:12] 35 tn Heb “the mocking songs of the drinkers of beer.”
[69:13] 36 tn Heb “as for me, [may] my prayer be to you, O
[69:13] 37 tn Heb “O God, in the abundance of your loyal love, answer me in the faithfulness of your deliverance.”
[69:14] 38 tn Heb “let me be delivered.”
[69:15] 39 tn Heb “well,” which here symbolizes the place of the dead (cf. Ps 55:23).
[69:15] 40 tn Heb “do not let the well close its mouth upon me.”
[69:16] 41 tn Or “pleasant”; or “desirable.”
[69:17] 42 tn Heb “do not hide your face from.” The Hebrew idiom “hide the face” can (1) mean “ignore” (see Pss 10:11; 13:1; 51:9) or (2) carry the stronger idea of “reject” (see Pss 30:7; 88:14).
[69:18] 44 tn Heb “come near my life and redeem it.” The verb “redeem” casts the
[69:19] 45 tn Heb “before you [are] all my enemies.”
[69:20] 46 tn Heb “break my heart.” The “heart” is viewed here as the origin of the psalmist’s emotions.
[69:20] 47 tn The verb form appears to be a Qal preterite from an otherwise unattested root נוּשׁ (nush), which some consider an alternate form of אָנַשׁ (’anash, “be weak; be sick”; see BDB 60 s.v. I אָנַשׁ). Perhaps the form should be emended to a Niphal, וָאֵאָנְשָׁה (va’e’onshah, “and I am sick”). The Niphal of אָנַשׁ occurs in 2 Sam 12:15, where it is used to describe David’s sick child.
[69:20] 49 tn Heb “and I wait for sympathy, but there is none.” The form נוּד (nud) is an infinitive functioning as a verbal noun:, “sympathizing.” Some suggest emending the form to a participle נָד (nad, “one who shows sympathy”). The verb נוּד (nud) also has the nuance “show sympathy” in Job 2:11; 42:11 and Isa 51:19.
[69:21] 50 tn According to BDB 912 s.v. II רֹאשׁ the term can mean “a bitter and poisonous plant.”
[69:21] 51 sn John 19:28-30 appears to understand Jesus’ experience on the cross as a fulfillment of this passage (or Ps 22:15). See the study note on the word “thirsty” in John 19:28.
[53:4] 52 sn Illness and pain stand by metonymy (or perhaps as metaphors) for sin and its effects, as vv. 11-12 make clear.
[53:4] 53 tn The words “for something he had done” are supplied in the translation for clarification. The group now realizes he suffered because of his identification with them, not simply because he was a special target of divine anger.
[53:5] 54 tn The preposition מִן (min) has a causal sense (translated “because of”) here and in the following clause.
[53:5] 55 tn Heb “the punishment of our peace [was] on him.” שָׁלוֹם (shalom, “peace”) is here a genitive of result, i.e., “punishment that resulted in our peace.”
[53:5] 56 sn Continuing to utilize the imagery of physical illness, the group acknowledges that the servant’s willingness to carry their illnesses (v. 4) resulted in their being healed. Healing is a metaphor for forgiveness here.
[53:10] 57 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] 58 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.
[26:1] 59 tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[26:2] 60 tn Or “will be delivered up.”
[26:2] 61 sn See the note on crucified in 20:19.
[26:4] 62 tn Here καί (kai) has not been translated.
[26:5] 63 sn The suggestion here is that Jesus was too popular to openly arrest him.
[26:7] 64 sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
[26:7] 65 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205).
[26:7] 66 tn Grk “as he was reclining at table.”
[26:8] 67 tn Here δέ (de) has not been translated.
[26:9] 68 tn Here γάρ (gar) has not been translated.
[26:9] 69 tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).
[26:10] 70 tn Here δέ (de) has not been translated.
[26:10] 71 tn Grk “For she.” Here γάρ (gar) has not been translated.
[26:11] 72 tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.
[26:12] 73 tn Grk “For when.” Here γάρ (gar) has not been translated.
[26:13] 74 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:15] 75 tn Grk “What will you give to me, and I will betray him to you?”
[26:16] 76 tn Here καί (kai) has not been translated.
[26:16] 77 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[26:17] 78 tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.
[26:17] 79 tn Grk “the disciples came to Jesus, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.
[26:17] 80 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 26:20). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
[26:18] 81 tn Here δέ (de) has not been translated.
[26:19] 82 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[26:20] 83 tn Here δέ (de) has not been translated.
[26:20] 84 tn Grk “he was reclining at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[26:20] 85 tc Many witnesses, some of them important, have μαθητῶν (maqhtwn, “disciples”; א A L W Δ Θ 33 892 1241 1424 pm lat) or μαθητῶν αὐτοῦ (maqhtwn autou, “his disciples”; 0281 pc it) after δώδεκα (dwdeka, “twelve”). However, such clarifications are typical scribal expansions to the text. Further, the shorter reading (the one that ends with δώδεκα) has strong support in Ì37vid,45vid B D K Γ Ë1,13 565 579 700 pm. Thus both internally and externally the reading that ends the verse with “the twelve” is to be preferred.
[26:21] 86 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:21] 87 tn Or “will hand me over.”
[26:22] 88 tn Here καί (kai) has not been translated.
[26:22] 89 tn The participle λυπούμενοι (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English.
[26:23] 90 tn Grk “answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[26:23] 91 sn The one who has dipped his hand into the bowl with me. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.
[26:25] 92 tn Grk “answering, Judas.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “then” to reflect the sequence of events in the narrative.
[26:25] 93 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[26:26] 94 tn Here δέ (de) has not been translated.
[26:28] 95 tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”
[26:28] 96 tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì37,45vid א B L Z Θ 0298vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.
[26:29] 97 tn Here δέ (de) has not been translated.
[26:29] 98 tn Grk “produce” (“the produce of the vine” is a figurative expression for wine).
[26:30] 99 tn Here καί (kai) has not been translated.
[26:30] 100 sn After singing a hymn. The Hallel Psalms (Pss 113-118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.
[26:31] 101 sn A quotation from Zech 13:7.
[26:33] 102 tn Grk “answering, Peter said to him.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[26:34] 103 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:39] 104 tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[26:39] 105 tn Grk “if it is possible.”
[26:39] 106 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
[26:40] 107 tn Here καί (kai) has not been translated.
[26:42] 108 tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[26:42] 109 tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.
[26:43] 110 tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).
[26:46] 111 tn Grk “the one who betrays me.”
[26:47] 112 tn Grk “behold, Judas.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[26:48] 113 tn Grk “the one who betrays him.”
[26:48] 114 tn Grk “The one I kiss is he.”
[26:48] 115 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
[26:49] 116 tn Here καί (kai) has not been translated.
[26:49] 117 sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.
[26:50] 118 tn Here δέ (de) has not been translated.
[26:50] 119 tn Grk “and put their hands on Jesus.”
[26:51] 120 tn Grk “And behold one.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[26:51] 121 tn Grk “extending his hand, drew out his sword, and struck.” Because rapid motion is implied in the circumstances, the translation “grabbed” was used.
[26:51] 122 tn See the note on the word “slave” in 8:9.
[26:52] 123 tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52.
[26:53] 124 sn A legion was a Roman army unit of about 6,000 soldiers, so twelve legions would be 72,000.
[26:55] 125 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).
[26:55] 126 tn Grk “and” (καί, kai), a conjunction that is elastic enough to be used to indicate a contrast, as here.
[26:56] 127 tn Grk “But so that”; the verb “has happened” is implied.
[26:57] 129 tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.
[26:58] 130 tn Here καί (kai) has not been translated.
[26:58] 131 sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
[26:59] 132 tn Grk “Now the.” Here δέ (de) has not been translated.
[26:60] 133 tn Here δέ (de) has not been translated.
[26:61] 134 tn Grk “This one.”
[26:62] 135 tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.
[26:63] 136 tn Here καί (kai) has not been translated.
[26:63] 137 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:64] 138 sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
[26:64] 139 sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
[26:64] 140 sn An allusion to Dan 7:13 (see also Matt 24:30).
[26:65] 141 tn Grk “the high priest tore his clothes, saying.”
[26:65] 142 tn Grk “Behold now.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[26:66] 143 tn Grk “What do you think?”
[26:66] 144 tn Grk “answering, they said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[26:66] 145 tn Grk “he is guilty of death.” L&N 88.313 states, “pertaining to being guilty and thus deserving some particular penalty – ‘guilty and deserving, guilty and punishable by.’ οἱ δὲ ἀποκριθέντες εἶπαν, ᾿Ενοχος θανάτου ἐστίν ‘they answered, He is guilty and deserves death’ Mt 26:66.”
[26:68] 146 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:68] 147 tn Grk “Who is the one who hit you?”
[26:69] 148 tn Here καί (kai) has not been translated.
[26:69] 149 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[26:70] 150 tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[26:71] 151 tn Here δέ (de) has not been translated.
[26:71] 152 tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).
[26:73] 153 tn Here δέ (de) has not been translated.
[26:73] 154 tn Grk “your speech.”
[26:74] 155 tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorofwnia; the term is used in Mark 13:35 and is found in some
[26:75] 156 sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.
[27:1] 157 tn Here δέ (de) has not been translated.
[27:2] 158 tn Here καί (kai) has not been translated.
[27:2] 159 tc Most
[27:2] 160 sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it from being used to execute Roman sympathizers.
[27:3] 161 tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.
[27:3] 162 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[27:5] 163 tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.
[27:6] 164 tn Here δέ (de) has not been translated.
[27:7] 165 tn Here δέ (de) has not been translated.
[27:9] 166 tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zacariou, “Zechariah”) while Φ 33 omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.
[27:9] 167 tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).
[27:10] 168 sn The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12-13, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2-6 the prophet visits a potter, and in Jer 32:6-15 he buys a field. D. A. Carson argues that Jer 19:1-13 is the source of the quotation augmented with various phrases drawn from Zech 11:12-13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.
[27:11] 169 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[27:11] 170 tn Grk “asked him, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[27:11] 171 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
[27:11] 172 tn Here δέ (de) has not been translated.
[27:11] 173 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.
[27:15] 174 sn The custom of Pilate to release one prisoner is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39).
[27:16] 175 tc Although the external evidence for the inclusion of “Jesus” before “Barabbas” (in vv. 16 and 17) is rather sparse, being restricted virtually to the Caesarean text (Θ Ë1 700* pc sys), the omission of the Lord’s name in apposition to “Barabbas” is such a strongly motivated reading that it can hardly be original. There is no good explanation for a scribe unintentionally adding ᾿Ιησοῦν (Ihsoun) before Βαραββᾶν (Barabban), especially since Barabbas is mentioned first in each verse (thus dittography is ruled out). Further, the addition of τὸν λεγόμενον Χριστόν (ton legomenon Criston, “who is called Christ”) to ᾿Ιησοῦν in v. 17 makes better sense if Barabbas is also called “Jesus” (otherwise, a mere “Jesus” would have been a sufficient appellation to distinguish the two).
[27:17] 176 tc Again, as in v. 16, the name “Jesus” is supplied before “Barabbas” in Θ Ë1 700* pc sys Ormss (Θ 700* lack the article τόν [ton] before Βαραββᾶν [Barabban]). The same argument for accepting the inclusion of “Jesus” as original in the previous verse applies here as well.
[27:17] 177 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[27:18] 178 sn This is a parenthetical note by the author.
[27:19] 179 tn Here δέ (de) has not been translated.
[27:19] 180 tn Or “the judge’s seat.”
[27:19] 181 tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[27:19] 182 tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
[27:19] 183 tn The Greek particle γάρ (gar, “for”) has not been translated here.
[27:19] 184 tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.
[27:21] 185 tn Grk “answering, the governor said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
[27:22] 186 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[27:22] 187 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.”
[27:24] 188 tn Here δέ (de) has not been translated.
[27:24] 189 sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.
[27:25] 190 tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.
[27:26] 191 tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”
[27:26] 192 tn Or “delivered him up.”
[27:26] 193 sn See the note on crucified in 20:19.
[27:27] 194 tn Or “into their headquarters”; Grk “into the praetorium.”
[27:27] 195 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
[27:28] 196 tn Here καί (kai) has not been translated.
[27:28] 197 sn The scarlet robe probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king.
[27:29] 199 sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.
[27:29] 200 tn Here καί (kai) has not been translated.
[27:29] 201 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
[27:29] 202 tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[27:29] 203 tn Or “Long live the King of the Jews!”
[27:30] 204 tn Here καί (kai) has not been translated.
[27:30] 206 tn The verb here has been translated as an iterative imperfect.
[27:31] 207 tn Here καί (kai) has not been translated.
[27:31] 208 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[27:32] 209 tn Here δέ (de) has not been translated.
[27:32] 210 tn Or “conscripted”; or “pressed into service.”
[27:32] 211 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.
[27:33] 212 tn Here καί (kai) has not been translated.
[27:33] 213 tn This is an Aramaic name; see John 19:17.
[27:33] 214 sn A place called Golgotha (which means “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).
[27:34] 215 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[27:34] 216 sn It is difficult to say for certain who gave Jesus this drink of wine mixed with gall (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.
[27:35] 217 tn Here δέ (de) has not been translated.
[27:35] 218 sn See the note on crucified in 20:19.
[27:35] 219 tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.
[27:37] 220 tn Here καί (kai) has not been translated.
[27:37] 221 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
[27:37] 222 tn Grk “was written.”
[27:39] 223 tn Here δέ (de) has not been translated.
[27:40] 224 sn There is rich irony in the statements of those who were passing by, “save yourself!” and “come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.
[27:40] 225 tc ‡ Many important witnesses (א* A D pc it sy[s],p) read καί (kai, here with the force of “then”) before κατάβηθι (katabhqi, “come down”). The shorter reading may well be due to homoioarcton, but judging by the diverse external evidence (א2 B L W Θ 0250 Ë1,13 33 Ï lat) it is equally possible that the shorter reading is original (and is so considered for this translation). NA27 puts the καί in brackets, indicating doubts as to its authenticity.
[27:41] 226 tn Here καί (kai) has not been translated.
[27:41] 227 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.
[27:41] 228 tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
[27:41] 229 tn Grk “Mocking him, the chief priests…said.”
[27:42] 230 tn Here the aorist imperative καταβάτω (katabatw) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.
[27:43] 231 sn An allusion to Ps 22:8.
[27:44] 232 tn Here δέ (de) has not been translated.
[27:44] 233 sn Matthew’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).
[27:45] 234 tn Grk “from the sixth hour to the ninth hour.”
[27:45] 235 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
[27:46] 236 tn Here δέ (de) has not been translated.
[27:46] 237 tn Grk “with a loud voice, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[27:46] 238 sn A quotation from Ps 22:1.
[27:47] 239 tn Here δέ (de) has not been translated.
[27:48] 240 tn Here καί (kai) has not been translated.
[27:48] 241 sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.
[27:49] 243 tc Early and important
[27:51] 244 tn Grk “And behold.”
[27:51] 245 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
[27:51] 246 tn Here καί (kai) has not been translated.
[27:52] 247 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
[27:53] 248 tn Here καί (kai) has not been translated.
[27:54] 249 sn See the note on the word centurion in Matt 8:5.
[27:55] 250 tn Here δέ (de) has not been translated.
[27:55] 251 tn Grk “and ministered to him.”
[27:57] 252 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[27:57] 253 sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, his actions regarding Jesus’ burial suggest otherwise.
[27:58] 254 sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43, Luke 23:51). He did this because he sought to give Jesus an honorable burial.
[27:59] 255 tn Here καί (kai) has not been translated.
[27:59] 256 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
[27:60] 257 tc ‡ αὐτό (auto, “it”) is found after ἔθηκεν (eqhken, “placed”) in the majority of witnesses, including many important ones, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is read by א L Θ Ë13 33 892 pc). Regardless of which reading is original (though with a slight preference for the shorter reading), English style requires the pronoun. NA27 includes αὐτό here, no doubt due to the overwhelming external attestation.
[27:60] 258 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).
[27:60] 259 tn Or “to the door,” “against the door.”
[27:62] 260 tn Here δέ (de) has not been translated.
[27:62] 261 sn See the note on Pharisees in 3:7.
[27:65] 263 tn Grk “You have a guard.”
[27:66] 264 tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.
[27:66] 265 tn Grk “with the guard.” The words “soldiers of the” have been supplied in the translation to prevent “guard” from being misunderstood as a single individual.
[27:1] 266 tn Here δέ (de) has not been translated.
[2:1] 267 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:1] 268 tn Grk “in the days.”
[2:1] 269 sn King Herod was Herod the Great, who ruled Palestine from 37
[2:1] 270 sn The Greek term magi here describes a class of wise men and priests who were astrologers (L&N 32.40).
[2:1] 271 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
