Luke 23:32

23:32 Two other criminals ¹  were also led away to be executed with him.

Isaiah 53:12

53:12 So I will assign him a portion with the multitudes, ² 

he will divide the spoils of victory with the powerful, ³ 

because he willingly submitted ⁴  to death

and was numbered with the rebels,

when he lifted up the sin of many

and intervened ⁵  on behalf of the rebels.”

Mark 15:27-28

15:27 And they crucified two outlaws with him, one on his right and one on his left. 15:28 [[EMPTY]] ⁶ 

Mark 15:2

15:2 So ⁷  Pilate asked him, “Are you the king ⁸  of the Jews?” He replied, ⁹  “You say so.” ¹⁰ 

Colossians 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ¹¹  minds ¹²  as expressed through ¹³  your evil deeds,

Galatians 3:13

3:13 Christ redeemed us from the curse of the law by becoming ¹⁴  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ¹⁵ 

[23:32]  ¹ tc The text reads either “two other criminals” or “others, two criminals.” The first reading (found in Ì⁷⁵ א B) could be read as describing Jesus as a criminal, while the second (found in A C D L W Θ Ψ 070 0250 Ë^1,13 33 Ï) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely original.

[53:12]  ² 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]  ³ sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.

[53:12]  ⁴ tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”

[53:12]  ⁵ 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.

[15:28]  ⁶ tc Most later mss add 15:28 “And the scripture was fulfilled that says, ‘He was counted with the lawless ones.’” Verse 28 is included in L Θ 083 0250 Ë^1,13 33 Ï lat, but is lacking in important Alexandrian and Western mss and some others (א A B C D Ψ pc). The addition of the verse with its quotation from Isa 53:12 probably represents a scribal assimilation from Luke 22:37. It was almost certainly not an original part of Mark’s Gospel. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[15:2]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.

[15:2]  ⁸ sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

[15:2]  ⁹ tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.

[15:2]  ¹⁰ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).

[1:21]  ¹¹ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ¹² tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ¹³ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[3:13]  ¹⁴ tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ¹⁵ 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.