Luke 24:26-27

24:26 Wasn’t ¹  it necessary ²  for the Christ ³  to suffer these things and enter into his glory?” 24:27 Then ⁴  beginning with Moses and all the prophets, ⁵  he interpreted to them the things written about ⁶  himself in all the scriptures.

Luke 24:46

24:46 and said to them, “Thus it stands written that the Christ ⁷  would suffer ⁸  and would rise from the dead on the third day,

Luke 21:22

21:22 because these are days of vengeance, ⁹  to fulfill ¹⁰  all that is written.

Matthew 26:54

26:54 How then would the scriptures that say it must happen this way be fulfilled?”

Matthew 26:56

26:56 But this has happened so that ¹¹  the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.

John 19:24-37

19:24 So the soldiers said to one another, “Let’s not tear it, but throw dice ¹²  to see who will get it.” ¹³  This took place ¹⁴  to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.” ¹⁵  So the soldiers did these things.

19:25 Now standing beside Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. ¹⁶  19:26 So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman, ¹⁷  look, here is your son!” 19:27 He then said to his disciple, “Look, here is your mother!” From that very time ¹⁸  the disciple took her into his own home.

Jesus’ Death

19:28 After this Jesus, realizing that by this time ¹⁹  everything was completed, ²⁰  said (in order to fulfill the scripture), ²¹  “I am thirsty!” ²²  19:29 A jar full of sour wine ²³  was there, so they put a sponge soaked in sour wine on a branch of hyssop ²⁴  and lifted it ²⁵  to his mouth. 19:30 When ²⁶  he had received the sour wine, Jesus said, “It is completed!” ²⁷  Then he bowed his head and gave up his spirit. ²⁸ 

19:31 Then, because it was the day of preparation, so that the bodies should not stay on the crosses on the Sabbath ²⁹  (for that Sabbath was an especially important one), ³⁰  the Jewish leaders ³¹  asked Pilate to have the victims’ legs ³²  broken ³³  and the bodies taken down. ³⁴  19:32 So the soldiers came and broke the legs of the two men who had been crucified ³⁵  with Jesus, ³⁶  first the one and then the other. ³⁷  19:33 But when they came to Jesus and saw that he was already dead, they did not break his legs. 19:34 But one of the soldiers pierced ³⁸  his side with a spear, and blood and water ³⁹  flowed out immediately. 19:35 And the person who saw it ⁴⁰  has testified (and his testimony is true, and he ⁴¹  knows that he is telling the truth), ⁴²  so that you also may believe. 19:36 For these things happened so that the scripture would be fulfilled, “Not a bone of his will be broken.” ⁴³  19:37 And again another scripture says, “They will look on the one whom they have pierced.” ⁴⁴ 

Acts 3:18

3:18 But the things God foretold ⁴⁵  long ago through ⁴⁶  all the prophets – that his Christ ⁴⁷  would suffer – he has fulfilled in this way.

Acts 13:29-31

13:29 When they had accomplished ⁴⁸  everything that was written ⁴⁹  about him, they took him down ⁵⁰  from the cross ⁵¹  and placed him ⁵²  in a tomb. 13:30 But God raised ⁵³  him from the dead, 13:31 and ⁵⁴  for many days he appeared to those who had accompanied ⁵⁵  him from Galilee to Jerusalem. These ⁵⁶  are now his witnesses to the people.

Acts 13:33

13:33 that this promise ⁵⁷  God has fulfilled to us, their children, by raising ⁵⁸  Jesus, as also it is written in the second psalm, ‘You are my Son; ⁵⁹  today I have fathered you.’ ⁶⁰ 

Acts 13:1

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ⁶¹  Barnabas, Simeon called Niger, ⁶²  Lucius the Cyrenian, ⁶³  Manaen (a close friend of Herod ⁶⁴  the tetrarch ⁶⁵  from childhood ⁶⁶ ) and Saul.

Colossians 1:3-4

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁶⁷  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ⁶⁸  we heard about your faith in Christ Jesus and the love that you have for all the saints.

[24:26]  ¹ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ² sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

[24:26]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:27]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ⁵ sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.

[24:27]  ⁶ tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.

[24:46]  ⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ⁸ tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.

[21:22]  ⁹ tn Or “of punishment.” This is a time of judgment.

[21:22]  ¹⁰ tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.

[26:56]  ¹¹ tn Grk “But so that”; the verb “has happened” is implied.

[19:24]  ¹² tn Grk “but choose by lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throw dice,” was chosen here because of its association with gambling.

[19:24]  ¹³ tn Grk “to see whose it will be.”

[19:24]  ¹⁴ tn The words “This took place” are not in the Greek text but are implied.

[19:24]  ¹⁵ tn Grk “cast lots.” See the note on “throw dice” earlier in the verse.

[19:25]  ¹⁶ sn Several women are mentioned, but it is not easy to determine how many. It is not clear whether his mother’s sister and Mary the wife of Clopas are to be understood as the same individual (in which case only three women are mentioned: Jesus’ mother, her sister Mary, and Mary Magdalene) or as two different individuals (in which case four women are mentioned: Jesus’ mother, her sister, Mary Clopas’ wife, and Mary Magdalene). It is impossible to be certain, but when John’s account is compared to the synoptics it is easier to reconcile the accounts if four women were present than if there were only three. It also seems that if there were four women present, this would have been seen by the author to be in juxtaposition to the four soldiers present who performed the crucifixion, and this may explain the transition from the one incident in 23-24 to the other in 25-27. Finally, if only three were present, this would mean that both Jesus’ mother and her sister were named Mary, and this is highly improbable in a Jewish family of that time. If there were four women present, the name of the second, the sister of Jesus’ mother, is not mentioned. It is entirely possible that the sister of Jesus’ mother mentioned here is to be identified with the woman named Salome mentioned in Mark 15:40 and also with the woman identified as “the mother of the sons of Zebedee” mentioned in Matt 27:56. If so, and if John the Apostle is to be identified as the beloved disciple, then the reason for the omission of the second woman’s name becomes clear; she would have been John’s own mother, and he consistently omitted direct reference to himself or his brother James or any other members of his family in the Fourth Gospel.

[19:26]  ¹⁷ sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15; see BDAG 208-9 s.v. γυνή 1). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? Jesus probably used the term here to help establish Mary and the beloved disciple in a new “mother-son” relationship. Someone would soon need to provide for Mary since Jesus, her oldest son, would no longer be alive. By using this term Jesus distanced himself from Mary so the beloved disciple could take his place as her earthly son (cf. John 2:4). See D. A. Carson, John, 617-18, for discussion about symbolic interpretations of this relationship between Mary and the beloved disciple.

[19:27]  ¹⁸ tn Grk “from that very hour.”

[19:28]  ¹⁹ tn Or “that already.”

[19:28]  ²⁰ tn Or “finished,” “accomplished”; Grk “fulfilled.”

[19:28]  ²¹ sn A reference to Ps 69:21 or Ps 22:15.

[19:28]  ²² sn In order to fulfill (τελειωθῇ [teleiwqh], a wordplay on the previous statement that everything was completed [τετέλεσται, tetelestai]) the scripture, he said, “I am thirsty.” The scripture referred to is probably Ps 69:21, “They also gave me gall for my food, and for my thirst they gave me vinegar to drink.” Also suggested, however, is Ps 22:15, “My tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.” Ps 22:1 reads “My God, my God, why have you forsaken me?,” a statement Jesus makes from the cross in both Matt 27:46 and Mark 15:34. In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39 associates the living water with the Holy Spirit, Jesus’ statement here in 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1, Matt 27:46, and Mark 15:34).

[19:29]  ²³ sn The cheap sour wine was called in Latin posca, and referred to 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.

[19:29]  ²⁴ sn Hyssop was a small aromatic bush; exact identification of the plant is uncertain. The hyssop used to lift the wet sponge may have been a form of reed (κάλαμος, kalamo", “reed,” is used in Matt 27:48 and Mark 15:36); the biblical name can refer to several different species of plant (at least eighteen different plants have been suggested).

[19:29]  ²⁵ tn Or “and brought it.”

[19:30]  ²⁶ tn Grk “Then when.” Here οὖν (oun) has not been translated for stylistic reasons.

[19:30]  ²⁷ tn Or “It is accomplished,” “It is finished,” or “It is ended.” See tn on John 13:1.

[19:30]  ²⁸ tn Or “he bowed his head and died”; Grk “he bowed his head and gave over the spirit.”

[19:31]  ²⁹ sn The Jewish authorities, because this was the day of preparation for the Sabbath and the Passover (cf. 19:14), requested Pilate to order the legs of the three who had been crucified to be broken. This would hasten their deaths, so that the bodies could be removed before the beginning of the Sabbath at 6 p.m. This was based on the law of Deut 21:22-23 and Josh 8:29 that specified the bodies of executed criminals who had been hanged on a tree should not remain there overnight. According to Josephus this law was interpreted in the 1st century to cover the bodies of those who had been crucified (J. W. 4.5.2 [4.317]). Philo of Alexandria also mentions that on occasion, especially at festivals, the bodies were taken down and given to relatives to bury (Flaccus 10 [83]). The normal Roman practice would have been to leave the bodies on the crosses, to serve as a warning to other would-be offenders.

[19:31]  ³⁰ sn This is a parenthetical note by the author.

[19:31]  ³¹ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See also the note on the phrase “Jewish leaders” in v. 7.

[19:31]  ³² tn Grk “asked Pilate that the legs of them might be broken.” The referent of “them” (the three individuals who were crucified, collectively referred to as “the victims”) has been supplied in the translation for clarity.

[19:31]  ³³ sn To have the legs…broken. Breaking the legs of a crucified person was a way of speeding up his death, since the victim could no longer use his legs to push upward in order to be able to draw a breath. This breaking of the legs was called in Latin crurifragium, and was done with a heavy mallet.

[19:31]  ³⁴ tn Grk “asked Pilate that their legs might be broken and they might be taken down.” Here because of the numerous ambiguous third person references it is necessary to clarify that it was the crucified men whose legs were to be broken and whose corpses were to be removed from the crosses.

[19:32]  ³⁵ sn See the note on Crucify in 19:6.

[19:32]  ³⁶ tn Grk “with him”; the referent (Jesus) has been specified in the translation for clarity.

[19:32]  ³⁷ tn Grk “broke the legs of the first and of the other who had been crucified with him.”

[19:34]  ³⁸ sn If it was obvious to the soldiers that the victim was already dead it is difficult to see why one of them would try to inflict a wound. The Greek verb pierced (νύσσω, nussw) can indicate anything from a slight prod to a mortal wound. Probably one of the soldiers gave an exploratory stab to see if the body would jerk. If not, he was really dead. This thrust was hard enough to penetrate the side, since the author states that blood and water flowed out immediately.

[19:34]  ³⁹ sn How is the reference to the blood and water that flowed out from Jesus’ side to be understood? This is probably to be connected with the statements in 1 John 5:6-8. In both passages water, blood, and testimony are mentioned. The Spirit is also mentioned in 1 John 5:7 as the source of the testimony, while here the testimony comes from one of the disciples (19:35). The connection between the Spirit and the living water with Jesus’ statement of thirst just before he died in the preceding context has already been noted (see 19:28). For the author, the water which flowed out of Jesus’ side was a symbolic reference to the Holy Spirit who could now be given because Jesus was now glorified (cf. 7:39); Jesus had now departed and returned to that glory which he had with the Father before the creation of the world (cf. 17:5). The mention of blood recalls the motif of the Passover lamb as a sacrificial victim. Later references to sacrificial procedures in the Mishnah appear to support this: m. Pesahim 5:3 and 5:5 state that the blood of the sacrificial animal should not be allowed to congeal but should flow forth freely at the instant of death so that it could be used for sprinkling; m. Tamid 4:2 actually specifies that the priest is to pierce the heart of the sacrificial victim and cause the blood to come forth.

[19:35]  ⁴⁰ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[19:35]  ⁴¹ tn Grk “and that one.”

[19:35]  ⁴² sn A parenthetical note by the author.

[19:36]  ⁴³ sn A quotation from Exod 12:46, Num 9:12, and Ps 34:20. A number of different OT passages lie behind this quotation: Exod 12:10 LXX, Exod 12:46, Num 9:12, or Ps 34:20. Of these, the first is the closest in form to the quotation here. The first three are all more likely candidates than the last, since the first three all deal with descriptions of the Passover lamb.

[19:37]  ⁴⁴ sn A quotation from Zech 12:10. Here a single phrase is quoted from Zech 12, but the entire context is associated with the events surrounding the crucifixion. The “Spirit of grace and of supplication” is poured out on the house of David and the inhabitants of Jerusalem in the first part of v. 10. A few verses later in 13:1 Yahweh (typically rendered as “Lord” in the OT) says “In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity.” The blood which flowed from Jesus’ pierced side may well be what the author saw as the connection here, since as the shedding of the blood of the sacrificial victim it represents cleansing from sin. Although the Jewish authorities and Roman soldiers certainly “looked on the one whom they have pierced” as he hung on the cross, the author may also have in mind the parousia (second coming) here. The context in Zech 12-14 is certainly the second coming, so that these who crucified Jesus will look upon him in another sense when he returns in judgment.

[3:18]  ⁴⁵ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ⁴⁶ tn Grk “by the mouth of” (an idiom).

[3:18]  ⁴⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[13:29]  ⁴⁸ tn Or “carried out.”

[13:29]  ⁴⁹ sn That is, everything that was written in OT scripture.

[13:29]  ⁵⁰ 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]  ⁵¹ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ⁵² 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.

[13:30]  ⁵³ sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

[13:31]  ⁵⁴ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ⁵⁵ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ⁵⁶ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[13:33]  ⁵⁷ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  ⁵⁸ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  ⁵⁹ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ⁶⁰ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[13:1]  ⁶¹ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  ⁶² sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ⁶³ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ⁶⁴ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ⁶⁵ tn Or “the governor.”

[13:1]  ⁶⁶ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[1:3]  ⁶⁷ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:4]  ⁶⁸ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).