Discovery BoxMatthew 27:17
Context27:17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus 1 Barabbas or Jesus who is called the Christ?” 2
Job 31:31
Context31:31 if 3 the members of my household 4 have never said, 5
‘If only there were 6 someone
who has not been satisfied from Job’s 7 meat!’ –
Psalms 22:8-9
Context“Commit yourself 9 to the Lord!
Let the Lord 10 rescue him!
Let the Lord 11 deliver him, for he delights in him.” 12
22:9 Yes, you are the one who brought me out 13 from the womb
and made me feel secure on my mother’s breasts.
Isaiah 49:7
Context49:7 This is what the Lord,
the protector 14 of Israel, their Holy One, 15 says
to the one who is despised 16 and rejected 17 by nations, 18
a servant of rulers:
“Kings will see and rise in respect, 19
princes will bow down,
because of the faithful Lord,
the Holy One of Israel who has chosen you.”
Isaiah 53:2-3
Context53:2 He sprouted up like a twig before God, 20
like a root out of parched soil; 21
he had no stately form or majesty that might catch our attention, 22
no special appearance that we should want to follow him. 23
53:3 He was despised and rejected by people, 24
one who experienced pain and was acquainted with illness;
people hid their faces from him; 25
he was despised, and we considered him insignificant. 26
Zechariah 11:8
Context11:8 Next I eradicated the three shepherds in one month, 27 for I ran out of patience with them and, indeed, they detested me as well.
Mark 14:55
Context14:55 The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find anything.
Mark 15:12-14
Context15:12 So Pilate spoke to them again, 28 “Then what do you want me to do 29 with the one you call king of the Jews?” 15:13 They shouted back, “Crucify 30 him!” 15:14 Pilate asked them, “Why? What has he done wrong?” But they shouted more insistently, “Crucify him!”
Luke 23:20-24
Context23:20 Pilate addressed them once again because he wanted 31 to release Jesus. 23:21 But they kept on shouting, 32 “Crucify, crucify 33 him!” 23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty 34 of no crime deserving death. 35 I will therefore flog 36 him and release him.” 23:23 But they were insistent, 37 demanding with loud shouts that he be crucified. And their shouts prevailed. 23:24 So 38 Pilate 39 decided 40 that their demand should be granted.
John 19:14-15
Context19:14 (Now it was the day of preparation 41 for the Passover, about noon. 42 ) 43 Pilate 44 said to the Jewish leaders, 45 “Look, here is your king!”
19:15 Then they 46 shouted out, “Away with him! Away with him! 47 Crucify 48 him!” Pilate asked, 49 “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!”
Acts 13:38
Context13:38 Therefore let it be known to you, brothers, that through this one 50 forgiveness of sins is proclaimed to you,
[27:17] 1 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] 2 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[31:31] 3 tn Now Job picks up the series of clauses serving as the protasis.
[31:31] 4 tn Heb “the men of my tent.” In context this refers to members of Job’s household.
[31:31] 5 sn The line is difficult to sort out. Job is saying it is sinful “if his men have never said, ‘O that there was one who has not been satisfied from his food.’” If they never said that, it would mean there were people out there who needed to be satisfied with his food.
[31:31] 6 tn The optative is again expressed with “who will give?”
[31:31] 7 tn Heb “his”; the referent (Job) has been specified in the translation for clarity.
[22:8] 8 tn The words “they say” are supplied in the translation for clarification and for stylistic reasons. The psalmist here quotes the sarcastic taunts of his enemies.
[22:8] 9 tn Heb “roll [yourself].” The Hebrew verb גלל here has the sense of “commit” (see Prov 16:3). The imperatival form in the Hebrew text indicates the enemies here address the psalmist. Since they refer to him in the third person in the rest of the verse, some prefer to emend the verb to a perfect, “he commits himself to the
[22:8] 10 tn Heb “Let him”; the referent (the
[22:8] 11 tn Heb “Let him”; the referent (the
[22:8] 12 tn That is, “for he [the
[22:9] 13 tn Or “the one who pulled me.” The verb is derived from either גָחָה (gakhah; see HALOT 187 s.v. גחה) or גִּיחַ (giyakh; see BDB 161 s.v. גִּיחַ) and seems to carry the nuance “burst forth” or “pull out.”
[49:7] 14 tn Heb “redeemer.” See the note at 41:14.
[49:7] 15 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[49:7] 16 tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsaa לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsaa reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”
[49:7] 17 tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”
[49:7] 18 tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).
[49:7] 19 tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.
[53:2] 20 tn Heb “before him.” Some suggest an emendation to “before us.” If the third singular suffix of the Hebrew text is retained, it probably refers to the Lord (see v. 1b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74.
[53:2] 21 sn The metaphor in this verse suggests insignificance.
[53:2] 22 tn Heb “that we might see him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.
[53:2] 23 tn Heb “that we should desire him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.
[53:3] 24 tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).
[53:3] 25 tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).
[53:3] 26 sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.
[11:8] 27 sn Zechariah is only dramatizing what God had done historically (see the note on the word “cedars” in 11:1). The “one month” probably means just any short period of time in which three kings ruled in succession. Likely candidates are Elah, Zimri, Tibni (1 Kgs 16:8-20); Zechariah, Shallum, Menahem (2 Kgs 15:8-16); or Jehoiakim, Jehoiachin, Zedekiah (2 Kgs 24:1–25:7).
[15:12] 28 tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[15:12] 29 tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë1,13 33 892 2427 pc), lack θέλετε (qelete, “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 Ï latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in
[15:13] 30 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.
[23:20] 31 sn The account pictures a battle of wills – the people versus Pilate. Pilate is consistently portrayed in Luke’s account as wanting to release Jesus because he believed him to be innocent.
[23:21] 32 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:21] 33 tn This double present imperative is emphatic.
[23:22] 34 tn Grk “no cause of death I found in him.”
[23:22] 35 sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.
[23:22] 36 tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.
[23:23] 37 tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.
[23:24] 38 tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.
[23:24] 39 sn Finally Pilate gave in. He decided crucifying one Galilean teacher was better than facing a riot. Justice lost out in the process, because he did not follow his own verdict.
[23:24] 40 tn Although some translations render ἐπέκρινεν (epekrinen) here as “passed sentence” or “gave his verdict,” the point in context is not that Pilate sentenced Jesus to death here, but that finally, although convinced of Jesus’ innocence, he gave in to the crowd’s incessant demand to crucify an innocent man.
[19:14] 41 sn The term day of preparation (παρασκευή, paraskeuh) appears in all the gospels as a description of the day on which Jesus died. It could refer to any Friday as the day of preparation for the Sabbath (Saturday), and this is the way the synoptic gospels use the term (Matt 27:62, Mark 15:42, and Luke 23:54). John, however, specifies in addition that this was not only the day of preparation of the Sabbath, but also the day of preparation of the Passover, so that the Sabbath on the following day was the Passover (cf. 19:31).
[19:14] 42 tn Grk “about the sixth hour.”
[19:14] 43 sn This is a parenthetical note by the author.
[19:14] 44 tn Grk “And he”; the referent (Pilate) has been specified in the translation for clarity, and the conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[19:14] 45 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.
[19:15] 46 tn Grk “Then these.”
[19:15] 47 tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
[19:15] 48 sn See the note on Crucify in 19:6.
[19:15] 49 tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.
[13:38] 50 tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.
