Psalms 83:4

83:4 They say, “Come on, let’s annihilate them so they are no longer a nation! ¹ 

Then the name of Israel will be remembered no more.”

Isaiah 53:8

53:8 He was led away after an unjust trial ²  –

but who even cared? ³ 

Indeed, he was cut off from the land of the living; ⁴ 

because of the rebellion of his own ⁵  people he was wounded.

Daniel 9:26

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. ⁶ 

As for the city and the sanctuary,

the people of the coming prince will destroy ⁷  them.

But his end will come speedily ⁸  like a flood. ⁹ 

Until the end of the war that has been decreed

there will be destruction.

Luke 20:10-15

20:10 When harvest time came, he sent a slave ¹⁰  to the tenants so that they would give ¹¹  him his portion of the crop. ¹²  However, the tenants beat his slave ¹³  and sent him away empty-handed. 20:11 So ¹⁴  he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. ¹⁵  20:12 So ¹⁶  he sent still a third. They even wounded this one, and threw him out. 20:13 Then ¹⁷  the owner of the vineyard said, ‘What should I do? I will send my one dear son; ¹⁸  perhaps they will respect him.’ 20:14 But when the tenants saw him, they said to one another, ‘This is the heir; let’s kill him so the inheritance will be ours!’ 20:15 So ¹⁹  they threw him out of the vineyard and killed ²⁰  him. What then will the owner of the vineyard do to them?

[83:4]  ¹ tn Heb “we will cause them to disappear from [being] a nation.”

[53:8]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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 1QIsa^a 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).

[9:26]  ⁶ 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]  ⁷ 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]  ⁸ tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ⁹ sn Flood here is a metaphor for sudden destruction.

[20:10]  ¹⁰ sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

[20:10]  ¹¹ tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë¹ Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B ˹³ 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.

[20:10]  ¹² tn Grk “from the fruit of the vineyard.”

[20:10]  ¹³ tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.

[20:11]  ¹⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.

[20:11]  ¹⁵ sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.

[20:12]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.

[20:13]  ¹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:13]  ¹⁸ tn Grk “my beloved son.” See comment at Luke 3:22.

[20:15]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

[20:15]  ²⁰ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.