Discovery BoxPsalms 22:15-26
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
22:16 Yes, 5 wild dogs surround me –
a gang of evil men crowd around me;
like a lion they pin my hands and feet. 6
22:17 I can count 7 all my bones;
my enemies 8 are gloating over me in triumph. 9
22:18 They are dividing up my clothes among themselves;
they are rolling dice 10 for my garments.
22:19 But you, O Lord, do not remain far away!
You are my source of strength! 11 Hurry and help me! 12
22:20 Deliver me 13 from the sword!
Save 14 my life 15 from the claws 16 of the wild dogs!
22:21 Rescue me from the mouth of the lion, 17
and from the horns of the wild oxen! 18
You have answered me! 19
22:22 I will declare your name to my countrymen! 20
In the middle of the assembly I will praise you!
22:23 You loyal followers of the Lord, 21 praise him!
All you descendants of Jacob, honor him!
All you descendants of Israel, stand in awe of him! 22
22:24 For he did not despise or detest the suffering 23 of the oppressed; 24
he did not ignore him; 25
when he cried out to him, he responded. 26
22:25 You are the reason I offer praise 27 in the great assembly;
I will fulfill my promises before the Lord’s loyal followers. 28
22:26 Let the oppressed eat and be filled! 29
Let those who seek his help praise the Lord!
May you 30 live forever!
Psalms 22:29
Context22:29 All of the thriving people 31 of the earth will join the celebration and worship; 32
all those who are descending into the grave 33 will bow before him,
including those who cannot preserve their lives. 34
John 6:51-57
Context6:51 I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread 35 that I will give for the life of the world is my flesh.”
6:52 Then the Jews who were hostile to Jesus 36 began to argue with one another, 37 “How can this man 38 give us his flesh to eat?” 6:53 Jesus said to them, “I tell you the solemn truth, 39 unless you eat the flesh of the Son of Man and drink his blood, 40 you have no life 41 in yourselves. 6:54 The one who eats 42 my flesh and drinks my blood has eternal life, and I will raise him up on the last day. 43 6:55 For my flesh is true 44 food, and my blood is true 45 drink. 6:56 The one who eats 46 my flesh and drinks my blood resides in me, and I in him. 47 6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes 48 me will live because of me.
John 6:1
Context6:1 After this 49 Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). 50
Colossians 1:7-8
Context1:7 You learned the gospel 51 from Epaphras, our dear fellow slave 52 – a 53 faithful minister of Christ on our 54 behalf – 1:8 who also told us of your love in the Spirit.
Hebrews 13:10
Context13:10 We have an altar that those who serve in the tabernacle have no right to eat from.
Hebrews 13:1
Context13:1 Brotherly love must continue.
Hebrews 2:1
Context2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.
Hebrews 3:18
Context3:18 And to whom did he swear they would never enter into his rest, except those who were disobedient?
[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.
[22:16] 6 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] 7 tn The imperfect verbal forms in vv. 17-18 draw attention to the progressive nature of the action.
[22:17] 8 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] 9 tn Heb “they gaze, they look upon me.”
[22:18] 10 tn Heb “casting lots.” The precise way in which this would have been done is not certain.
[22:19] 11 tn Heb “O my strength.”
[22:19] 12 tn Heb “hurry to my help.”
[22:20] 14 tn The verb “save” is supplied in the translation; it is understood by ellipsis (see “deliver” in the preceding line).
[22:20] 15 tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone.
[22:20] 16 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] 17 sn The psalmist again compares his enemies to vicious dogs and ferocious lions (see vv. 13, 16).
[22:21] 18 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] 19 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.
[22:22] 20 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] 21 tn Heb “[you] fearers of the
[22:24] 23 tn Or “affliction”; or “need.”
[22:24] 24 sn In this verse the psalmist refers to himself in the third person and characterizes himself as oppressed.
[22:24] 25 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] 27 tn Heb “from with you [is] my praise.”
[22:25] 28 tn Heb “my vows I will fulfill before those who fear him.” When asking the
[22:26] 29 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] 30 tn Heb “may your heart[s].”
[22:29] 31 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] 32 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] 33 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] 34 tn Heb “and his life he does not revive.”
[6:51] 35 tn Grk “And the bread.”
[6:52] 36 tn Grk “Then the Jews began to argue.” Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). See also the note on the phrase “the Jews who were hostile to Jesus” in v. 41.
[6:52] 37 tn Grk “with one another, saying.”
[6:52] 38 tn Grk “this one,” “this person.”
[6:53] 39 tn Grk “Truly, truly, I say to you.”
[6:53] 40 sn Unless you eat the flesh of the Son of Man and drink his blood. These words are at the heart of the discourse on the Bread of Life, and have created great misunderstanding among interpreters. Anyone who is inclined toward a sacramental viewpoint will almost certainly want to take these words as a reference to the sacrament of the Lord’s Supper, or the Eucharist, because of the reference to eating and drinking. But this does not automatically follow: By anyone’s definition there must be a symbolic element to the eating which Jesus speaks of in the discourse, and once this is admitted, it is better to understand it here, as in the previous references in the passage, to a personal receiving of (or appropriation of) Christ and his work.
[6:53] 41 tn That is, “no eternal life” (as opposed to physical life).
[6:54] 42 tn Or “who chews”; Grk ὁ τρώγων (Jo trwgwn). The alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) may simply reflect a preference for one form over the other on the author’s part, rather than an attempt to express a slightly more graphic meaning. If there is a difference, however, the word used here (τρώγω) is the more graphic and vivid of the two (“gnaw” or “chew”).
[6:54] 43 sn Notice that here the result (has eternal life and I will raise him up at the last day) is produced by eating (Jesus’) flesh and drinking his blood. Compare John 6:40 where the same result is produced by “looking on the Son and believing in him.” This suggests that the phrase here (eats my flesh and drinks my blood) is to be understood by the phrase in 6:40 (looks on the Son and believes in him).
[6:56] 46 tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.
[6:56] 47 sn Resides in me, and I in him. Note how in John 6:54 eating Jesus’ flesh and drinking his blood produces eternal life and the promise of resurrection at the last day. Here the same process of eating Jesus’ flesh and drinking his blood leads to a relationship of mutual indwelling (resides in me, and I in him). This suggests strongly that for the author (and for Jesus) the concepts of ‘possessing eternal life’ and of ‘residing in Jesus’ are virtually interchangeable.
[6:57] 48 tn Or “who chews”; Grk “who eats.” Here the translation “consumes” is more appropriate than simply “eats,” because it is the internalization of Jesus by the individual that is in view. On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.
[6:1] 49 tn Again, μετὰ ταῦτα (meta tauta) is a vague temporal reference. How Jesus got from Jerusalem to Galilee is not explained, which has led many scholars (e.g., Bernard, Bultmann, and Schnackenburg) to posit either editorial redaction or some sort of rearrangement or dislocation of material (such as reversing the order of chaps. 5 and 6, for example). Such a rearrangement of the material would give a simple and consistent connection of events, but in the absence of all external evidence it does not seem to be supportable. R. E. Brown (John [AB], 1:236) says that such an arrangement is attractive in some ways but not compelling, and that no rearrangement can solve all the geographical and chronological problems in John.
[6:1] 50 sn This is a parenthetical note by the author. Only John in the New Testament refers to the Sea of Galilee by the name Sea of Tiberias (see also John 21:1), but this is correct local usage. In the mid-20’s Herod completed the building of the town of Tiberias on the southwestern shore of the lake; after this time the name came into use for the lake itself.
[1:7] 51 tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.
[1:7] 52 tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:7] 53 tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").
[1:7] 54 tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì46 א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א2 C D1 Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.
