Matthew 20:19

20:19 and will turn him over to the Gentiles to be mocked and flogged severely ¹  and crucified. ²  Yet ³  on the third day, he will be raised.”

Matthew 21:39

21:39 So ⁴  they seized him, ⁵  threw him out of the vineyard, ⁶  and killed him.

Numbers 15:35

15:35 Then the Lord said to Moses, “The man must surely be put to death; the whole community must stone ⁷  him with stones outside the camp.”

Numbers 15:1

Sacrificial Rulings

15:1 ⁸ The Lord spoke to Moses:

Numbers 21:10

The Approach to Moab

21:10 ⁹ The Israelites traveled on and camped in Oboth.

Numbers 21:13

21:13 From there they moved on and camped on the other side of the Arnon, in the wilderness that extends from the regions ¹⁰  of the Amorites, for Arnon is the border of Moab, between Moab and the Amorites.

Isaiah 53:7

53:7 He was treated harshly and afflicted, ¹¹ 

but he did not even open his mouth.

Like a lamb led to the slaughtering block,

like a sheep silent before her shearers,

he did not even open his mouth. ¹² 

John 19:16

19:16 Then Pilate ¹³  handed him over ¹⁴  to them to be crucified.

The Crucifixion

So they took Jesus,

John 19:27

19:27 He then said to his disciple, “Look, here is your mother!” From that very time ¹⁵  the disciple took her into his own home.

Acts 7:58

7:58 When ¹⁶  they had driven him out of the city, they began to stone him, ¹⁷  and the witnesses laid their cloaks ¹⁸  at the feet of a young man named Saul.

Hebrews 13:12

13:12 Therefore, to sanctify the people by his own blood, Jesus also suffered outside the camp.

[20:19]  ¹ 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]  ² 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]  ³ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[21:39]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son in v. 38.

[21:39]  ⁵ tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.

[21:39]  ⁶ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[15:35]  ⁷ tn The sentence begins with the emphatic use of the infinitive absolute with the verb in the Hophal imperfect: “he shall surely be put to death.” Then, a second infinitive absolute רָגוֹם (ragom) provides the explanatory activity – all the community is to stone him with stones. The punishment is consistent with other decrees from God (see Exod 31:14,15; 35:2). Moses had either forgotten such, or they had simply neglected to (or were hesitant to) enact them.

[15:1]  ⁸ sn The wilderness wandering officially having begun, these rules were then given for the people to be used when they finally entered the land. That they would be provided here would be of some encouragement to the nation after their great failure. God still spoke of a land that was to be their land, even though they had sinned greatly. This chapter collects a number of religious rules. The first 16 verses deal with rulings for sacrifices. Then, vv. 17-36 concerns sins of omission. Finally, rules concerning tassels are covered (vv. 37-41). For additional reading, see G. B. Gray, Sacrifice in the Old Testament (Oxford: Clarendon, 1925); B. A. Levine, In the Presence of the Lord (SJLA); D. J. McCarthy, “The Symbolism of Blood and Sacrifice,” JBL 88 (1969): 166-76; “Further Notes on the Symbolism of Blood and Sacrifice,” JBL 92 (1973): 205-10; J. Milgrom, “Sin Offering or Purification Offering,” VT 21 (1971): 237-39; N. H. Snaith, “Sacrifices in the Old Testament,” VT 7 (1957): 308-17; R. J. Thompson, Penitence and Sacrifice in Early Israel; R. de Vaux, Studies in Old Testament Sacrifice.

[21:10]  ⁹ sn See further D. L. Christensen, “Numbers 21:14-15 and the Book of the Wars of Yahweh,” CBQ 36 (1974): 359-60; G. W. Coats, “The Wilderness Itinerary,” CBQ 34 (1972): 135-52; G. I. Davies, “The Wilderness Itinerary,” TB 25 (1974): 46-81; idem, The Way of the Wilderness; G. E. Mendenhall, “The Hebrew Conquest of Palestine,” BA 25 (1962): 66-87.

[21:13]  ¹⁰ tn Or “border.”

[53:7]  ¹¹ tn The translation assumes the Niphal is passive; another option is take the clause (note the subject + verb pattern) as concessive and the Niphal as reflexive, “though he humbled himself.”

[53:7]  ¹² sn This verse emphasizes the servant’s silent submission. The comparison to a sheep does not necessarily suggest a sacrificial metaphor. Sheep were slaughtered for food as well as for sacrificial rituals, and טֶבַח (tevakh) need not refer to sacrificial slaughter (see Gen 43:16; Prov 7:22; 9:2; Jer 50:27; note also the use of the related verb in Exod 21:37; Deut 28:31; 1 Sam 25:11).

[19:16]  ¹³ tn Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.

[19:16]  ¹⁴ tn Or “delivered him over.”

[19:27]  ¹⁵ tn Grk “from that very hour.”

[7:58]  ¹⁶ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:58]  ¹⁷ sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.

[7:58]  ¹⁸ tn Or “outer garments.”