Discovery BoxPsalms 22:15
Context22:15 The roof of my mouth 1 is as dry as a piece of pottery;
my tongue sticks to my gums. 2
You 3 set me in the dust of death. 4
Psalms 22:22-31
Context22:22 I will declare your name to my countrymen! 5
In the middle of the assembly I will praise you!
22:23 You loyal followers of the Lord, 6 praise him!
All you descendants of Jacob, honor him!
All you descendants of Israel, stand in awe of him! 7
22:24 For he did not despise or detest the suffering 8 of the oppressed; 9
he did not ignore him; 10
when he cried out to him, he responded. 11
22:25 You are the reason I offer praise 12 in the great assembly;
I will fulfill my promises before the Lord’s loyal followers. 13
22:26 Let the oppressed eat and be filled! 14
Let those who seek his help praise the Lord!
May you 15 live forever!
22:27 Let all the people of the earth acknowledge the Lord and turn to him! 16
Let all the nations 17 worship you! 18
and rules over the nations.
22:29 All of the thriving people 20 of the earth will join the celebration and worship; 21
all those who are descending into the grave 22 will bow before him,
including those who cannot preserve their lives. 23
22:30 A whole generation 24 will serve him;
they will tell the next generation about the sovereign Lord. 25
22:31 They will come and tell about his saving deeds; 26
they will tell a future generation what he has accomplished. 27
Isaiah 53:7
Context53:7 He was treated harshly and afflicted, 28
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. 29
Isaiah 53:10-12
Context53:10 Though the Lord desired to crush him and make him ill,
once restitution is made, 30
he will see descendants and enjoy long life, 31
and the Lord’s purpose will be accomplished through him.
53:11 Having suffered, he will reflect on his work,
he will be satisfied when he understands what he has done. 32
“My servant 33 will acquit many, 34
for he carried their sins. 35
53:12 So I will assign him a portion with the multitudes, 36
he will divide the spoils of victory with the powerful, 37
because he willingly submitted 38 to death
and was numbered with the rebels,
when he lifted up the sin of many
and intervened 39 on behalf of the rebels.”
Daniel 9:26
Context9:26 Now after the sixty-two weeks,
an anointed one will be cut off and have nothing. 40
As for the city and the sanctuary,
the people of the coming prince will destroy 41 them.
But his end will come speedily 42 like a flood. 43
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; 44
I will turn my hand against the insignificant ones.
[22:15] 1 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] 2 tn Cf. NEB “my jaw”; NASB, NRSV “my jaws”; NIV “the roof of my mouth.”
[22:15] 3 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] 4 sn The imperfect verbal form draws attention to the progressive nature of the action. The psalmist is in the process of dying.
[22:22] 5 tn Or “brothers,” but here the term does not carry a literal familial sense. It refers to the psalmist’s fellow members of the Israelite covenant community (see v. 23).
[22:23] 6 tn Heb “[you] fearers of the
[22:24] 8 tn Or “affliction”; or “need.”
[22:24] 9 sn In this verse the psalmist refers to himself in the third person and characterizes himself as oppressed.
[22:24] 10 tn Heb “he did not hide his face from him.” For other uses of the idiom “hide the face” meaning “ignore,” see Pss 10:11; 13:1; 51:9. Sometimes the idiom carries the stronger idea of “reject” (see Pss 27:9; 88:14).
[22:25] 12 tn Heb “from with you [is] my praise.”
[22:25] 13 tn Heb “my vows I will fulfill before those who fear him.” When asking the
[22:26] 14 sn Eat and be filled. In addition to praising the Lord, the psalmist also offers a thank offering to the Lord and invites others to share in a communal meal.
[22:26] 15 tn Heb “may your heart[s].”
[22:27] 16 tn Heb “may all the ends of the earth remember and turn to the
[22:27] 17 tn Heb “families of the nations.”
[22:27] 18 tn Heb “before you.”
[22:28] 19 tn Heb “for to the
[22:29] 20 tn Heb “fat [ones].” This apparently refers to those who are healthy and robust, i.e., thriving. In light of the parallelism, some prefer to emend the form to יְשֵׁנֵי (yÿsheney, “those who sleep [in the earth]”; cf. NAB, NRSV), but דִּשְׁנֵי (dishney, “fat [ones]”) seems to form a merism with “all who descend into the grave” in the following line. The psalmist envisions all people, whether healthy or dying, joining in worship of the
[22:29] 21 tn Heb “eat and worship.” The verb forms (a perfect followed by a prefixed form with vav [ו] consecutive) are normally used in narrative to relate completed actions. Here the psalmist uses the forms rhetorically as he envisions a time when the
[22:29] 22 tn Heb “all of the ones going down [into] the dust.” This group stands in contrast to those mentioned in the previous line. Together the two form a merism encompassing all human beings – the healthy, the dying, and everyone in between.
[22:29] 23 tn Heb “and his life he does not revive.”
[22:30] 24 tn Heb “offspring.”
[22:30] 25 tn Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[22:31] 26 tn Heb “his righteousness.” Here the noun צִדָקָה (tsidaqah) refers to the Lord’s saving deeds whereby he vindicates the oppressed.
[22:31] 27 tn Heb “to a people [to be] born that he has acted.” The words “they will tell” are supplied in the translation for stylistic reasons.
[53:7] 28 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] 29 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).
[53:10] 30 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] 31 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.
[53:11] 32 tn Heb “he will be satisfied by his knowledge,” i.e., “when he knows.” The preposition is understood as temporal and the suffix as a subjective genitive. Some take בְּדַעְתּוֹ (bÿda’to, “by his knowledge”) with what follows and translate “by knowledge of him,” understanding the preposition as instrumental and the suffix as objective.
[53:11] 33 sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.
[53:11] 34 tn Heb “he will acquit, a righteous one, my servant, many.” צַדִּיק (tsadiq) may refer to the servant, but more likely it is dittographic (note the preceding verb יַצְדִּיק, yatsdiq). The precise meaning of the verb (the Hiphil of צָדַק, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of “make righteous” in a legal sense, i.e., “pronounce innocent, acquit” (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean “render justice” (as a royal function, see 2 Sam 15:4; Ps 82:3), “concede” (Job 27:5), “vindicate” (Isa 50:8), and “lead to righteousness” (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people’s sins, the servant is able to “acquit” them.
[53:11] 35 tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.
[53:12] 36 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] 37 sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.
[53:12] 38 tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”
[53:12] 39 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.
[9:26] 40 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] 41 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] 42 tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.
[9:26] 43 sn Flood here is a metaphor for sudden destruction.
[13:7] 44 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
