Discovery BoxPsalms 22:1-21
ContextFor the music director; according to the tune “Morning Doe;” 2 a psalm of David.
22:1 My God, my God, why have you abandoned me? 3
I groan in prayer, but help seems far away. 4
22:2 My God, I cry out during the day,
but you do not answer,
and during the night my prayers do not let up. 5
22:3 You are holy;
you sit as king receiving the praises of Israel. 6
22:4 In you our ancestors 7 trusted;
they trusted in you 8 and you rescued them.
22:5 To you they cried out, and they were saved;
in you they trusted and they were not disappointed. 9
22:6 But I 10 am a worm, 11 not a man; 12
people insult me and despise me. 13
22:7 All who see me taunt 14 me;
they mock me 15 and shake their heads. 16
“Commit yourself 18 to the Lord!
Let the Lord 19 rescue him!
Let the Lord 20 deliver him, for he delights in him.” 21
22:9 Yes, you are the one who brought me out 22 from the womb
and made me feel secure on my mother’s breasts.
22:10 I have been dependent on you since birth; 23
from the time I came out of my mother’s womb you have been my God. 24
22:11 Do not remain far away from me,
for trouble is near and I have no one to help me. 25
22:12 Many bulls 26 surround me;
powerful bulls of Bashan 27 hem me in.
22:13 They 28 open their mouths to devour me 29
like a roaring lion that rips its prey. 30
22:14 My strength drains away like water; 31
all my bones are dislocated;
my heart 32 is like wax;
it melts away inside me.
22:15 The roof of my mouth 33 is as dry as a piece of pottery;
my tongue sticks to my gums. 34
You 35 set me in the dust of death. 36
22:16 Yes, 37 wild dogs surround me –
a gang of evil men crowd around me;
like a lion they pin my hands and feet. 38
22:17 I can count 39 all my bones;
my enemies 40 are gloating over me in triumph. 41
22:18 They are dividing up my clothes among themselves;
they are rolling dice 42 for my garments.
22:19 But you, O Lord, do not remain far away!
You are my source of strength! 43 Hurry and help me! 44
22:20 Deliver me 45 from the sword!
Save 46 my life 47 from the claws 48 of the wild dogs!
22:21 Rescue me from the mouth of the lion, 49
and from the horns of the wild oxen! 50
You have answered me! 51
Psalms 69:1-21
ContextFor the music director; according to the tune of “Lilies;” 53 by David.
69:1 Deliver me, O God,
for the water has reached my neck. 54
69:2 I sink into the deep mire
where there is no solid ground; 55
I am in 56 deep water,
and the current overpowers me.
69:3 I am exhausted from shouting for help;
my throat is sore; 57
my eyes grow tired of looking for my God. 58
69:4 Those who hate me without cause are more numerous than the hairs of my head.
Those who want to destroy me, my enemies for no reason, 59 outnumber me. 60
They make me repay what I did not steal! 61
69:5 O God, you are aware of my foolish sins; 62
my guilt is not hidden from you. 63
69:6 Let none who rely on you be disgraced because of me,
O sovereign Lord and king! 64
Let none who seek you be ashamed because of me,
O God of Israel!
69:7 For I suffer 65 humiliation for your sake 66
and am thoroughly disgraced. 67
69:8 My own brothers treat me like a stranger;
they act as if I were a foreigner. 68
69:9 Certainly 69 zeal for 70 your house 71 consumes me;
I endure the insults of those who insult you. 72
69:10 I weep and refrain from eating food, 73
which causes others to insult me. 74
69:11 I wear sackcloth
and they ridicule me. 75
69:12 Those who sit at the city gate gossip about me;
drunkards mock me in their songs. 76
69:13 O Lord, may you hear my prayer and be favorably disposed to me! 77
O God, because of your great loyal love,
answer me with your faithful deliverance! 78
69:14 Rescue me from the mud! Don’t let me sink!
Deliver me 79 from those who hate me,
from the deep water!
69:15 Don’t let the current overpower me!
Don’t let the deep swallow me up!
Don’t let the pit 80 devour me! 81
69:16 Answer me, O Lord, for your loyal love is good! 82
Because of your great compassion, turn toward me!
69:17 Do not ignore 83 your servant,
for I am in trouble! Answer me right away! 84
69:18 Come near me and redeem me! 85
Because of my enemies, rescue me!
69:19 You know how I am insulted, humiliated and disgraced;
you can see all my enemies. 86
69:20 Their insults are painful 87 and make me lose heart; 88
I look 89 for sympathy, but receive none, 90
for comforters, but find none.
69:21 They put bitter poison 91 into my food,
and to quench my thirst they give me vinegar to drink. 92
Psalms 88:1-18
ContextA song, a psalm written by the Korahites; for the music director; according to the machalath-leannoth style; 94 a well-written song 95 by Heman the Ezrachite.
88:1 O Lord God who delivers me! 96
By day I cry out
and at night I pray before you. 97
Pay attention 99 to my cry for help!
88:3 For my life 100 is filled with troubles
and I am ready to enter Sheol. 101
88:4 They treat me like 102 those who descend into the grave. 103
I am like a helpless man, 104
88:5 adrift 105 among the dead,
like corpses lying in the grave,
whom you remember no more,
and who are cut off from your power. 106
88:6 You place me in the lowest regions of the pit, 107
in the dark places, in the watery depths.
88:7 Your anger bears down on me,
and you overwhelm me with all your waves. (Selah)
88:8 You cause those who know me to keep their distance;
you make me an appalling sight to them.
I am trapped and cannot get free. 108
88:9 My eyes grow weak because of oppression.
I call out to you, O Lord, all day long;
I spread out my hands in prayer to you. 109
88:10 Do you accomplish amazing things for the dead?
Do the departed spirits 110 rise up and give you thanks? (Selah)
88:11 Is your loyal love proclaimed in the grave,
or your faithfulness in the place of the dead? 111
88:12 Are your amazing deeds experienced 112 in the dark region, 113
or your deliverance in the land of oblivion? 114
88:13 As for me, I cry out to you, O Lord;
in the morning my prayer confronts you.
88:14 O Lord, why do you reject me,
and pay no attention to me? 115
88:15 I am oppressed and have been on the verge of death since my youth. 116
I have been subjected to your horrors and am numb with pain. 117
88:16 Your anger overwhelms me; 118
your terrors destroy me.
88:17 They surround me like water all day long;
they join forces and encircle me. 119
88:18 You cause my friends and neighbors to keep their distance; 120
those who know me leave me alone in the darkness. 121
Isaiah 52:13-14
Context52:13 “Look, my servant will succeed! 122
He will be elevated, lifted high, and greatly exalted 123 –
52:14 (just as many were horrified by the sight of you) 124
he was so disfigured 125 he no longer looked like a man; 126
Isaiah 53:1-10
Context53:1 Who would have believed 127 what we 128 just heard? 129
When 130 was the Lord’s power 131 revealed through him?
53:2 He sprouted up like a twig before God, 132
like a root out of parched soil; 133
he had no stately form or majesty that might catch our attention, 134
no special appearance that we should want to follow him. 135
53:3 He was despised and rejected by people, 136
one who experienced pain and was acquainted with illness;
people hid their faces from him; 137
he was despised, and we considered him insignificant. 138
53:4 But he lifted up our illnesses,
he carried our pain; 139
even though we thought he was being punished,
attacked by God, and afflicted for something he had done. 140
53:5 He was wounded because of 141 our rebellious deeds,
crushed because of our sins;
he endured punishment that made us well; 142
because of his wounds we have been healed. 143
53:6 All of us had wandered off like sheep;
each of us had strayed off on his own path,
but the Lord caused the sin of all of us to attack him. 144
53:7 He was treated harshly and afflicted, 145
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. 146
53:8 He was led away after an unjust trial 147 –
but who even cared? 148
Indeed, he was cut off from the land of the living; 149
because of the rebellion of his own 150 people he was wounded.
53:9 They intended to bury him with criminals, 151
but he ended up in a rich man’s tomb, 152
because 153 he had committed no violent deeds,
nor had he spoken deceitfully.
53:10 Though the Lord desired to crush him and make him ill,
once restitution is made, 154
he will see descendants and enjoy long life, 155
and the Lord’s purpose will be accomplished through him.
Daniel 9:24-26
Context9:24 “Seventy weeks 156 have been determined
concerning your people and your holy city
to put an end to 157 rebellion,
to bring sin 158 to completion, 159
to atone for iniquity,
to bring in perpetual 160 righteousness,
to seal up 161 the prophetic vision, 162
and to anoint a most holy place. 163
9:25 So know and understand:
From the issuing of the command 164 to restore and rebuild
Jerusalem 165 until an anointed one, a prince arrives, 166
there will be a period of seven weeks 167 and sixty-two weeks.
It will again be built, 168 with plaza and moat,
but in distressful times.
9:26 Now after the sixty-two weeks,
an anointed one will be cut off and have nothing. 169
As for the city and the sanctuary,
the people of the coming prince will destroy 170 them.
But his end will come speedily 171 like a flood. 172
Until the end of the war that has been decreed
there will be destruction.
Zechariah 13:7
Context13:7 “Awake, sword, against my shepherd,
against the man who is my associate,”
says the Lord who rules over all.
Strike the shepherd that the flock may be scattered; 173
I will turn my hand against the insignificant ones.
Luke 24:25-27
Context24:25 So 174 he said to them, “You 175 foolish people 176 – how slow of heart 177 to believe 178 all that the prophets have spoken! 24:26 Wasn’t 179 it necessary 180 for the Christ 181 to suffer these things and enter into his glory?” 24:27 Then 182 beginning with Moses and all the prophets, 183 he interpreted to them the things written about 184 himself in all the scriptures.
Luke 24:44
Context24:44 Then 185 he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me 186 in the law of Moses and the prophets and the psalms 187 must be fulfilled.”
[22:1] 1 sn Psalm 22. The psalmist cries out to the Lord for deliverance from his dangerous enemies, who have surrounded him and threaten his life. Confident that the Lord will intervene, he then vows to thank the Lord publicly for his help and anticipates a time when all people will recognize the Lord’s greatness and worship him.
[22:1] 2 tn Heb “according to the doe of the dawn.” Apparently this refers to a particular musical tune or style.
[22:1] 3 sn From the psalmist’s perspective it seems that God has abandoned him, for he fails to answer his cry for help (vv. 1b-2).
[22:1] 4 tn Heb “far from my deliverance [are] the words of my groaning.” The Hebrew noun שְׁאָגָה (shÿ’agah) and its related verb שָׁאַג (sha’ag) are sometimes used of a lion’s roar, but they can also describe human groaning (see Job 3:24 and Pss 32:3 and 38:8.
[22:2] 5 tn Heb “there is no silence to me.”
[22:3] 6 tn Heb “[O] one who sits [on] the praises of Israel.” The verb “receiving” is supplied in the translation for clarity. The metaphorical language pictures the
[22:4] 8 tn The words “in you” are supplied in the translation. They are understood by ellipsis (see the preceding line).
[22:5] 9 tn Or “were not ashamed.”
[22:6] 10 tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.
[22:6] 11 tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).
[22:6] 12 tn Or “not a human being.” The psalmist perceives himself as less than human.
[22:6] 13 tn Heb “a reproach of man and despised by people.”
[22:7] 14 tn Or “scoff at, deride, mock.”
[22:7] 15 tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.
[22:7] 16 sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.
[22:8] 17 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] 18 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] 19 tn Heb “Let him”; the referent (the
[22:8] 20 tn Heb “Let him”; the referent (the
[22:8] 21 tn That is, “for he [the
[22:9] 22 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.”
[22:10] 23 tn Heb “upon you I was cast from [the] womb.”
[22:10] 24 tn Heb “from the womb of my mother you [have been] my God.”
[22:11] 25 tn Heb “and there is no helper.”
[22:12] 26 sn The psalmist figuratively compares his enemies to dangerous bulls.
[22:12] 27 sn Bashan, located east of the Jordan River, was well-known for its cattle. See Ezek 39:18; Amos 4:1.
[22:13] 28 tn “They” refers to the psalmist’s enemies, who in the previous verse are described as “powerful bulls.”
[22:13] 29 tn Heb “they open against me their mouth[s].” To “open the mouth against” is a Hebrew idiom associated with eating and swallowing (see Ezek 2:8; Lam 2:16).
[22:13] 30 tn Heb “a lion ripping and roaring.”
[22:14] 31 tn Heb “like water I am poured out.”
[22:14] 32 sn The heart is viewed here as the seat of the psalmist’s strength and courage.
[22:15] 33 tc Heb “my strength” (כֹּחִי, kokhiy), but many prefer to emend the text to חִכִּי (khikiy, “my palate”; cf. NEB, NRSV “my mouth”) assuming that an error of transposition has occurred in the traditional Hebrew text.
[22:15] 34 tn Cf. NEB “my jaw”; NASB, NRSV “my jaws”; NIV “the roof of my mouth.”
[22:15] 35 sn Here the psalmist addresses God and suggests that God is ultimately responsible for what is happening because of his failure to intervene (see vv. 1-2, 11).
[22:15] 36 sn The imperfect verbal form draws attention to the progressive nature of the action. The psalmist is in the process of dying.
[22:16] 38 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.”
[22:17] 39 tn The imperfect verbal forms in vv. 17-18 draw attention to the progressive nature of the action.
[22:17] 40 tn Heb “they.” The masculine form indicates the enemies are in view. The referent (the psalmist’s enemies) has been specified in the translation for clarity.
[22:17] 41 tn Heb “they gaze, they look upon me.”
[22:18] 42 tn Heb “casting lots.” The precise way in which this would have been done is not certain.
[22:19] 43 tn Heb “O my strength.”
[22:19] 44 tn Heb “hurry to my help.”
[22:20] 46 tn The verb “save” is supplied in the translation; it is understood by ellipsis (see “deliver” in the preceding line).
[22:20] 47 tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone.
[22:20] 48 tn Heb “from the hand.” Here “hand” is understood by metonymy as a reference to the “paw” and thus the “claws” of the wild dogs.
[22:21] 49 sn The psalmist again compares his enemies to vicious dogs and ferocious lions (see vv. 13, 16).
[22:21] 50 tn The Hebrew term רֵמִים (remim) appears to be an alternate spelling of רְאֵמִים (rÿ’emim, “wild oxen”; see BDB 910 s.v. רְאֵם).
[22:21] 51 tn Heb “and from the horns of the wild oxen you answer me.” Most take the final verb with the preceding prepositional phrase. Some understand the verb form as a relatively rare precative perfect, expressing a wish or request (see IBHS 494-95 §30.5.4c, d). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew. (See the discussion at Ps 3:7.) Others prefer to take the perfect in its usual indicative sense. The psalmist, perhaps in response to an oracle of salvation, affirms confidently that God has answered him, assuring him that deliverance is on the way. The present translation takes the prepositional phrase as parallel to the preceding “from the mouth of the lion” and as collocated with the verb “rescue” at the beginning of the verse. “You have answered me” is understood as a triumphant shout which marks a sudden shift in tone and introduces the next major section of the psalm. By isolating the statement syntactically, the psalmist highlights the declaration.
[69:1] 52 sn Psalm 69. The psalmist laments his oppressed condition and asks the Lord to deliver him by severely judging his enemies.
[69:1] 53 tn Heb “according to lilies.” See the superscription to Ps 45.
[69:1] 54 tn The Hebrew term נפשׁ (nefesh) here refers to the psalmist’s throat or neck. The psalmist compares himself to a helpless, drowning man.
[69:2] 55 tn Heb “and there is no place to stand.”
[69:2] 56 tn Heb “have entered.”
[69:3] 57 tn Or perhaps “raw”; Heb “burned; enflamed.”
[69:3] 58 tn Heb “my eyes fail from waiting for my God.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision.
[69:4] 59 tn Heb “[with] a lie.” The Hebrew noun שֶׁקֶר (sheqer, “lie”) is used here as an adverb, “falsely, wrongfully” (see Pss 35:19; 38:19).
[69:4] 60 tn The Hebrew verb עָצַם (’atsam) can sometimes mean “are strong,” but here it probably focuses on numerical superiority; note the parallel verb רָבַב (ravav, “be many”).
[69:4] 61 tn Heb “that which I did not steal, then I restore.” Apparently אָז (’az, “then”) is used here to emphasize the verb that follows.
[69:5] 62 tn Heb “you know my foolishness.”
[69:5] 63 sn The psalmist is the first to admit that he is not perfect. But even so, he is innocent of the allegations which his enemies bring against him (v. 5b). God, who is aware of his foolish sins and guilt, can testify to the truth of his claim.
[69:6] 64 tn Heb “O Master,
[69:7] 65 tn Heb “carry, bear.”
[69:7] 66 tn Heb “on account of you.”
[69:7] 67 tn Heb “and shame covers my face.”
[69:8] 68 tn Heb “and I am estranged to my brothers, and a foreigner to the sons of my mother.”
[69:9] 69 tn Or “for.” This verse explains that the psalmist’s suffering is due to his allegiance to God.
[69:9] 70 tn Or “devotion to.”
[69:9] 71 sn God’s house, the temple, here represents by metonymy God himself.
[69:9] 72 tn Heb “the insults of those who insult you fall upon me.”
[69:10] 73 sn Fasting was a practice of mourners. By refraining from normal activities such as eating food, the mourner demonstrated the sincerity of his sorrow.
[69:10] 74 tn Heb “and it becomes insults to me.”
[69:11] 75 tn Heb “and I am an object of ridicule to them.”
[69:12] 76 tn Heb “the mocking songs of the drinkers of beer.”
[69:13] 77 tn Heb “as for me, [may] my prayer be to you, O
[69:13] 78 tn Heb “O God, in the abundance of your loyal love, answer me in the faithfulness of your deliverance.”
[69:14] 79 tn Heb “let me be delivered.”
[69:15] 80 tn Heb “well,” which here symbolizes the place of the dead (cf. Ps 55:23).
[69:15] 81 tn Heb “do not let the well close its mouth upon me.”
[69:16] 82 tn Or “pleasant”; or “desirable.”
[69:17] 83 tn Heb “do not hide your face from.” The Hebrew idiom “hide the face” can (1) mean “ignore” (see Pss 10:11; 13:1; 51:9) or (2) carry the stronger idea of “reject” (see Pss 30:7; 88:14).
[69:18] 85 tn Heb “come near my life and redeem it.” The verb “redeem” casts the
[69:19] 86 tn Heb “before you [are] all my enemies.”
[69:20] 87 tn Heb “break my heart.” The “heart” is viewed here as the origin of the psalmist’s emotions.
[69:20] 88 tn The verb form appears to be a Qal preterite from an otherwise unattested root נוּשׁ (nush), which some consider an alternate form of אָנַשׁ (’anash, “be weak; be sick”; see BDB 60 s.v. I אָנַשׁ). Perhaps the form should be emended to a Niphal, וָאֵאָנְשָׁה (va’e’onshah, “and I am sick”). The Niphal of אָנַשׁ occurs in 2 Sam 12:15, where it is used to describe David’s sick child.
[69:20] 90 tn Heb “and I wait for sympathy, but there is none.” The form נוּד (nud) is an infinitive functioning as a verbal noun:, “sympathizing.” Some suggest emending the form to a participle נָד (nad, “one who shows sympathy”). The verb נוּד (nud) also has the nuance “show sympathy” in Job 2:11; 42:11 and Isa 51:19.
[69:21] 91 tn According to BDB 912 s.v. II רֹאשׁ the term can mean “a bitter and poisonous plant.”
[69:21] 92 sn John 19:28-30 appears to understand Jesus’ experience on the cross as a fulfillment of this passage (or Ps 22:15). See the study note on the word “thirsty” in John 19:28.
[88:1] 93 sn Psalm 88. The psalmist cries out in pain to the Lord, begging him for relief from his intense and constant suffering. The psalmist regards God as the ultimate cause of his distress, but nevertheless clings to God in hope.
[88:1] 94 tn The Hebrew phrase מָחֲלַת לְעַנּוֹת (makhalat lÿ’annot) may mean “illness to afflict.” Perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term מָחֲלַת also appears in the superscription of Ps 53.
[88:1] 95 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
[88:1] 96 tn Heb “O
[88:1] 97 tn Heb “[by] day I cry out, in the night before you.”
[88:2] 98 tn Heb “may my prayer come before you.” The prefixed verbal form is understood as a jussive, indicating the psalmist’s desire or prayer.
[88:2] 99 tn Heb “turn your ear.”
[88:3] 101 tn Heb “and my life approaches Sheol.”
[88:4] 102 tn Heb “I am considered with.”
[88:4] 103 tn Heb “the pit.” The noun בּוֹר (bor, “pit,” “cistern”) is sometimes used of the grave and/or the realm of the dead.
[88:4] 104 tn Heb “I am like a man [for whom] there is no help.”
[88:5] 106 tn Heb “from your hand.”
[88:6] 107 tn The noun בּוֹר (bor, “pit,” “cistern”) is sometimes used of the grave and/or the realm of the dead. See v. 4.
[88:8] 108 tn Heb “[I am] confined and I cannot go out.”
[88:9] 109 tn Heb “I spread out my hands to you.” Spreading out the hands toward God was a prayer gesture (see Exod 9:29, 33; 1 Kgs 8:22, 38; 2 Chr 6:12-13, 29; Ezra 9:15; Job 11:13; Isa 1:15). The words “in prayer” have been supplied in the translation to clarify this.
[88:10] 110 tn Heb “Rephaim,” a term that refers to those who occupy the land of the dead (see Isa 14:9; 26:14, 19).
[88:11] 111 tn Heb “in Abaddon,” a name for Sheol. The noun is derived from a verbal root meaning “to perish,” “to die.”
[88:12] 113 tn Heb “darkness,” here a title for Sheol.
[88:12] 114 tn Heb “forgetfulness.” The noun, which occurs only here in the OT, is derived from a verbal root meaning “to forget.”
[88:14] 115 tn Heb “[why] do you hide your face from me?”
[88:15] 116 tn Heb “and am dying from youth.”
[88:15] 117 tn Heb “I carry your horrors [?].” The meaning of the Hebrew form אָפוּנָה (’afunah), which occurs only here in the OT, is unclear. It may be an adverb meaning “very much” (BDB 67 s.v.), though some prefer to emend the text to אָפוּגָה (’afugah, “I am numb”) from the verb פוּג (pug; see Pss 38:8; 77:2).
[88:16] 118 tn Heb “passes over me.”
[88:17] 119 tn Heb “they encircle me together.”
[88:18] 120 tn Heb “you cause to be far from me friend and neighbor.”
[88:18] 121 tn Heb “those known by me, darkness.”
[52:13] 122 tn Heb “act wisely,” which by metonymy means “succeed.”
[52:13] 123 tn This piling up of synonyms emphasizes the degree of the servant’s coming exaltation.
[52:14] 124 tn Some witnesses read “him,” which is more consistent with the context, where the servant is spoken about, not addressed. However, it is possible that the Lord briefly addresses the servant here. The present translation assumes the latter view and places the phrase in parentheses.
[52:14] 125 tn Heb “such was the disfigurement.” The noun מִשְׁחַת (mishkhat) occurs only here. It may be derived from the verbal root שָׁחַת (shakhat, “be ruined”; see BDB 1007-8 s.v. שָׁחַת). The construct form appears here before a prepositional phrase (cf. GKC 421 §130.a).
[52:14] 126 tn Heb “from a man his appearance.” The preposition מִן (min) here carries the sense “away from,” i.e., “so as not to be.” See BDB 583 s.v.
[53:1] 127 tn The perfect has a hypothetical force in this rhetorical question. For another example, see Gen 21:7.
[53:1] 128 sn The speaker shifts here from God to an unidentified group (note the first person plural pronouns throughout vv. 1-6). The content of the speech suggests that the prophet speaks here as representative of the sinful nation Israel. The group acknowledges its sin and recognizes that the servant suffered on their behalf.
[53:1] 129 tn The first half of v. 1 is traditionally translated, “Who has believed our report?” or “Who has believed our message?” as if the group speaking is lamenting that no one will believe what they have to say. But that doesn’t seem to be the point in this context. Here the group speaking does not cast itself in the role of a preacher or evangelist. No, they are repentant sinners, who finally see the light. The phrase “our report” can mean (1) the report which we deliver, or (2) the report which was delivered to us. The latter fits better here, where the report is most naturally taken as the announcement that has just been made in 52:13-15.
[53:1] 130 tn Heb “to whom” (so KJV, NASB, NIV, NRSV).
[53:1] 131 tn Heb “the arm of the Lord.” The “arm of the Lord” is a metaphor of military power; it pictures the Lord as a warrior who bares his arm, takes up his weapon, and crushes his enemies (cf. 51:9-10; 63:5-6). But Israel had not seen the Lord’s military power at work in the servant.
[53:2] 132 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] 133 sn The metaphor in this verse suggests insignificance.
[53:2] 134 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] 135 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] 136 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] 137 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] 138 sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.
[53:4] 139 sn Illness and pain stand by metonymy (or perhaps as metaphors) for sin and its effects, as vv. 11-12 make clear.
[53:4] 140 tn The words “for something he had done” are supplied in the translation for clarification. The group now realizes he suffered because of his identification with them, not simply because he was a special target of divine anger.
[53:5] 141 tn The preposition מִן (min) has a causal sense (translated “because of”) here and in the following clause.
[53:5] 142 tn Heb “the punishment of our peace [was] on him.” שָׁלוֹם (shalom, “peace”) is here a genitive of result, i.e., “punishment that resulted in our peace.”
[53:5] 143 sn Continuing to utilize the imagery of physical illness, the group acknowledges that the servant’s willingness to carry their illnesses (v. 4) resulted in their being healed. Healing is a metaphor for forgiveness here.
[53:6] 144 tn Elsewhere the Hiphil of פָגַע (paga’) means “to intercede verbally” (Jer 15:11; 36:25) or “to intervene militarily” (Isa 59:16), but neither nuance fits here. Apparently here the Hiphil is the causative of the normal Qal meaning, “encounter, meet, touch.” The Qal sometimes refers to a hostile encounter or attack; when used in this way the object is normally introduced by the preposition -בְּ (bet, see Josh 2:16; Judg 8:21; 15:12, etc.). Here the causative Hiphil has a double object – the Lord makes “sin” attack “him” (note that the object attacked is introduced by the preposition -בְּ. In their sin the group was like sheep who had wandered from God’s path. They were vulnerable to attack; the guilt of their sin was ready to attack and destroy them. But then the servant stepped in and took the full force of the attack.
[53:7] 145 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] 146 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).
[53:8] 147 tn The precise meaning of this line is uncertain. The present translation assumes that מִן (min) here has an instrumental sense (“by, through”) and understands עֹצֶר וּמִמִּשְׁפָּט (’otser umimmishpat, “coercion and legal decision”) as a hendiadys meaning “coercive legal decision,” thus “an unjust trial.” Other interpretive options include: (1) “without [for this sense of מִן, see BDB 578 s.v. 1.b] hindrance and proper judicial process,” i.e., “unfairly and with no one to defend him,” (2) “from [in the sense of “after,” see BDB 581 s.v. 4.b] arrest and judgment.”
[53:8] 148 tn Heb “and his generation, who considers?” (NASB similar). Some understand “his generation” as a reference to descendants. In this case the question would suggest that he will have none. However, אֶת (’et) may be taken here as specifying a new subject (see BDB 85 s.v. I אֵת 3). If “his generation” refers to the servant’s contemporary generation, one may then translate, “As for his contemporary generation, who took note?” The point would be that few were concerned about the harsh treatment he received.
[53:8] 149 sn The “land of the living” is an idiom for the sphere where people live, in contrast to the underworld realm of the dead. See, for example, Ezek 32:23-27.
[53:8] 150 tn The Hebrew text reads “my people,” a reading followed by most English versions, but this is problematic in a context where the first person plural predominates, and where God does not appear to speak again until v. 11b. Therefore, it is preferable to read with the Qumran scroll 1QIsaa עמו (“his people”). In this case, the group speaking in these verses is identified as the servant’s people (compare פְּשָׁעֵנוּ [pÿsha’enu, “our rebellious deeds”] in v. 5 with פֶּשַׁע עַמִּי [pesha’ ’ammi, “the rebellion of his people”] in v. 8).
[53:9] 151 tn Heb “one assigned his grave with criminals.” The subject of the singular is impersonal; English typically uses “they” in such constructions.
[53:9] 152 tn This line reads literally, “and with the rich in his death.” בְּמֹתָיו (bÿmotayv) combines a preposition, a plural form of the noun מוֹת (mot), and a third masculine singular suffix. The plural of the noun is problematic and the יו may be the result of virtual dittography. The form should probably be emended to בָּמָתוֹ (bamato, singular noun). The relationship between this line and the preceding one is uncertain. The parallelism appears to be synonymous (note “his grave” and “in his death”), but “criminals” and “the rich” hardly make a compatible pair in this context, for they would not be buried in the same kind of tomb. Some emend עָשִׁיר (’ashir, “rich”) to עָשֵׂי רָע (’ase ra’, “doers of evil”) but the absence of the ayin (ע) is not readily explained in this graphic environment. Others suggest an emendation to שְׂעִירִים (sÿ’irim, “he-goats, demons”), but the meaning in this case is not entirely transparent and the proposal assumes that the form suffered from both transposition and the inexplicable loss of a final mem. Still others relate עָשִׁיר (’ashir) to an alleged Arabic cognate meaning “mob.” See HALOT 896 s.v. עָשִׁיר. Perhaps the parallelism is antithetical, rather than synonymous. In this case, the point is made that the servant’s burial in a rich man’s tomb, in contrast to a criminal’s burial, was appropriate, for he had done nothing wrong.
[53:9] 153 tn If the second line is antithetical, then עַל (’al) is probably causal here, explaining why the servant was buried in a rich man’s tomb, rather than that of criminal. If the first two lines are synonymous, then עַל is probably concessive: “even though….”
[53:10] 154 tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular,in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”
[53:10] 155 sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.
[9:24] 156 tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.
[9:24] 157 tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.
[9:24] 158 tc The present translation reads the Qere (singular), rather than the Kethib (plural).
[9:24] 159 tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.
[9:24] 160 tn Or “everlasting.”
[9:24] 161 sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.
[9:24] 162 tn Heb “vision and prophecy.” The expression is a hendiadys.
[9:24] 163 tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.
[9:25] 164 tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).
[9:25] 165 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:25] 166 tn The word “arrives” is added in the translation for clarification.
[9:25] 167 tn Heb “sevens” (also later in this line and in v. 26).
[9:25] 168 tn Heb “it will return and be built.” The expression is a verbal hendiadys.
[9:26] 169 sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.
[9:26] 170 tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”
[9:26] 171 tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.
[9:26] 172 sn Flood here is a metaphor for sudden destruction.
[13:7] 173 sn Despite the NT use of this text to speak of the scattering of the disciples following Jesus’ crucifixion (Matt 26:31; Mark 14:27), the immediate context of Zechariah suggests that unfaithful shepherds (kings) will be punished by the
[24:25] 174 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.
[24:25] 175 tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).
[24:25] 176 tn The word “people” is not in the Greek text, but is supplied to complete the interjection.
[24:25] 177 sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.
[24:25] 178 tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.
[24:26] 179 tn This Greek particle (οὐχί, ouci) expects a positive reply.
[24:26] 180 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] 181 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:27] 182 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:27] 183 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] 184 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.
[24:44] 185 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:44] 186 sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.
[24:44] 187 sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.
