Luke 24:7

24:7 that ¹  the Son of Man must be delivered ²  into the hands of sinful men, ³  and be crucified, ⁴  and on the third day rise again.” ⁵ 

Deuteronomy 21:23

21:23 his body must not remain all night on the tree; instead you must make certain you bury ⁶  him that same day, for the one who is left exposed ⁷  on a tree is cursed by God. ⁸  You must not defile your land which the Lord your God is giving you as an inheritance.

Psalms 22:16

22:16 Yes, ⁹  wild dogs surround me –

a gang of evil men crowd around me;

like a lion they pin my hands and feet. ¹⁰ 

Zechariah 12:10

12:10 “I will pour out on the kingship ¹¹  of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, ¹²  the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn. 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 

Mark 10:33-34

10:33 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and experts in the law. ¹⁹  They will condemn him to death and will turn him over to the Gentiles. 10:34 They will mock him, spit on him, flog ²⁰  him severely, and kill him. Yet ²¹  after three days, ²²  he will rise again.”

John 3:14

3:14 Just as ²³  Moses lifted up the serpent ²⁴  in the wilderness, ²⁵  so must the Son of Man be lifted up, ²⁶ 

John 12:33-34

12:33 (Now he said this to indicate clearly what kind of death he was going to die.) ²⁷ 

12:34 Then the crowd responded, ²⁸  “We have heard from the law that the Christ ²⁹  will remain forever. ³⁰  How ³¹  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

John 18:32

18:32 (This happened ³²  to fulfill the word Jesus had spoken when he indicated ³³  what kind of death he was going to die. ³⁴ )

Acts 2:23

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ³⁵  by nailing him to a cross at the hands of Gentiles. ³⁶ 

Acts 5:30

5:30 The God of our forefathers ³⁷  raised up Jesus, whom you seized and killed by hanging him on a tree. ³⁸ 

Acts 13:29

13:29 When they had accomplished ³⁹  everything that was written ⁴⁰  about him, they took him down ⁴¹  from the cross ⁴²  and placed him ⁴³  in a tomb.

Galatians 3:13

3:13 Christ redeemed us from the curse of the law by becoming ⁴⁴  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ⁴⁵ 

Galatians 3:1

Justification by Law or by Faith?

3:1 You ⁴⁶  foolish Galatians! Who has cast a spell ⁴⁷  on you? Before your eyes Jesus Christ was vividly portrayed ⁴⁸  as crucified!

Galatians 2:1

Confirmation from the Jerusalem Apostles

2:1 Then after fourteen years I went up to Jerusalem ⁴⁹  again with Barnabas, taking Titus along too.

[24:7]  ¹ 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]  ² tn See Luke 9:22, 44; 13:33.

[24:7]  ³ 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]  ⁴ sn See the note on crucify in 23:21.

[24:7]  ⁵ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.

[21:23]  ⁶ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by “make certain.”

[21:23]  ⁷ tn Heb “hung,” but this could convey the wrong image in English (hanging with a rope as a means of execution). Cf. NCV “anyone whose body is displayed on a tree.”

[21:23]  ⁸ sn The idea behind the phrase cursed by God seems to be not that the person was impaled because he was cursed but that to leave him exposed there was to invite the curse of God upon the whole land. Why this would be so is not clear, though the rabbinic idea that even a criminal is created in the image of God may give some clue (thus J. H. Tigay, Deuteronomy [JPSTC], 198). Paul cites this text (see Gal 3:13) to make the point that Christ, suspended from a cross, thereby took upon himself the curse associated with such a display of divine wrath and judgment (T. George, Galatians [NAC], 238-39).

[22:16]  ⁹ tn Or “for.”

[22:16]  ¹⁰ 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.”

[12:10]  ¹¹ tn Or “dynasty”; Heb “house.”

[12:10]  ¹² tc Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from “me” to “him” in the next, many mss read אַלֵי אֵת אֲשֶׁר (’ale ’et ’asher, “to the one whom,” a reading followed by NAB, NRSV) rather than the MT’s אֵלַי אֵת אֲשֶׁר (’ela ’et ’asher, “to me whom”). The reasons for such alternatives, however, are clear – they are motivated by scribes who found such statements theologically objectionable – and they should be rejected in favor of the more difficult reading (lectio difficilior) of the MT.

[12:10]  ¹³ tn The Hebrew term בְּכוֹר (bÿkhor, “firstborn”), translated usually in the LXX by πρωτότοκος (prwtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply “son” from the context (e.g., NIV, TEV, NLT).

[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.

[10:33]  ¹⁹ tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.

[10:34]  ²⁰ tn Traditionally, “scourge him” (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.

[10:34]  ²¹ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[10:34]  ²² tc Most mss, especially the later ones (A^[*^] W Θ Ë^1,13 Ï sy), have “on the third day” (τῇ τρίτῃ ἡμέρᾳ, th trith Jhmera) instead of “after three days.” But not only does Mark nowhere else speak of the resurrection as occurring on the third day, the idiom he uses is a harder reading (cf. Mark 8:31; 9:31, though in the latter text the later witnesses also have τῇ τρίτῃ ἡμέρᾳ). Further, τῇ τρίτῃ ἡμέρᾳ conforms to the usage that is almost universally used in Matthew and Luke, and is found in the parallels to this text (Matt 20:19; Luke 18:33). Thus, scribes would be doubly motivated to change the wording. The most reliable witnesses, along with several other mss (א B C D L Δ Ψ 579 892 2427 it co), have resisted this temptation.

[3:14]  ²³ tn Grk “And just as.”

[3:14]  ²⁴ sn Or the snake, referring to the bronze serpent mentioned in Num 21:9.

[3:14]  ²⁵ sn An allusion to Num 21:5-9.

[3:14]  ²⁶ 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.

[12:33]  ²⁷ sn This is a parenthetical note by the author.

[12:34]  ²⁸ tn Grk “Then the crowd answered him.”

[12:34]  ²⁹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  ³⁰ 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]  ³¹ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[18:32]  ³² tn The words “This happened” are not in the Greek text but are implied.

[18:32]  ³³ tn Or “making clear.”

[18:32]  ³⁴ sn A reference to John 12:32.

[2:23]  ³⁵ tn Or “you killed.”

[2:23]  ³⁶ 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.

[5:30]  ³⁷ tn Or “ancestors”; Grk “fathers.”

[5:30]  ³⁸ tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[13:29]  ³⁹ tn Or “carried out.”

[13:29]  ⁴⁰ sn That is, everything that was written in OT scripture.

[13:29]  ⁴¹ tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:29]  ⁴² tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ⁴³ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[3:13]  ⁴⁴ tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ⁴⁵ sn A quotation from Deut 21:23. By figurative extension the Greek word translated tree (ζύλον, zulon) can also be used to refer to a cross (L&N 6.28), the Roman instrument of execution.

[3:1]  ⁴⁶ tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.

[3:1]  ⁴⁷ tn Or “deceived”; the verb βασκαίνω (baskainw) can be understood literally here in the sense of bewitching by black magic, but could also be understood figuratively to refer to an act of deception (see L&N 53.98 and 88.159).

[3:1]  ⁴⁸ tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).

[2:1]  ⁴⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.