Yesaya 53:7
Konteks53:7 He was treated harshly and afflicted, 1
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. 2
Matius 5:39
Konteks5:39 But I say to you, do not resist the evildoer. 3 But whoever strikes you on the 4 right cheek, turn the other to him as well.
Matius 26:53-54
Konteks26:53 Or do you think that I cannot call on my Father, and that he would send me more than twelve legions 5 of angels right now? 26:54 How then would the scriptures that say it must happen this way be fulfilled?”
Lukas 22:51-53
Konteks22:51 But Jesus said, 6 “Enough of this!” And he touched the man’s 7 ear and healed 8 him. 22:52 Then 9 Jesus said to the chief priests, the officers of the temple guard, 10 and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? 11 22:53 Day after day when I was with you in the temple courts, 12 you did not arrest me. 13 But this is your hour, 14 and that of the power 15 of darkness!”
Yohanes 19:9-11
Konteks19:9 and he went back into the governor’s residence 16 and said to Jesus, “Where do you come from?” But Jesus gave him no answer. 19:10 So Pilate said, 17 “Do you refuse to speak to me? Don’t you know I have the authority 18 to release you, and to crucify you?” 19 19:11 Jesus replied, “You would have no authority 20 over me at all, unless it was given to you from above. Therefore the one who handed me over to you 21 is guilty of greater sin.” 22
Kisah Para Rasul 8:32
Konteks8:32 Now the passage of scripture the man 23 was reading was this:
“He was led like a sheep to slaughter,
and like a lamb before its shearer is silent,
so he did 24 not open his mouth.
Kisah Para Rasul 8:1
Konteks8:1 And Saul agreed completely with killing 25 him.
Now on that day a great 26 persecution began 27 against the church in Jerusalem, 28 and all 29 except the apostles were forced to scatter throughout the regions 30 of Judea and Samaria.
Pengkhotbah 2:22-23
Konteks2:22 What does a man acquire from all his labor
and from the anxiety that accompanies his toil on earth? 31
2:23 For all day long 32 his work produces pain and frustration, 33
and even at night his mind cannot relax! 34
This also is futile!
[53:7] 1 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] 2 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).
[5:39] 3 tn The articular πονηρός (ponhro", “the evildoer”) cannot be translated simply as “evil” for then the command would be “do not resist evil.” Every instance of this construction in Matthew is most likely personified, referring either to an evildoer (13:49) or, more often, “the evil one” (as in 5:37; 6:13; 13:19, 38).
[5:39] 4 tc ‡ Many
[26:53] 5 sn A legion was a Roman army unit of about 6,000 soldiers, so twelve legions would be 72,000.
[22:51] 6 tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.
[22:51] 7 tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.
[22:51] 8 sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).
[22:52] 9 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:52] 10 tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.
[22:52] 11 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).
[22:53] 12 tn Grk “in the temple.”
[22:53] 13 tn Grk “lay hands on me.”
[22:53] 15 tn Or “authority,” “domain.”
[19:9] 16 tn Grk “into the praetorium.”
[19:10] 17 tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.
[19:10] 19 tn Grk “know that I have the authority to release you and the authority to crucify you.” Repetition of “the authority” is unnecessarily redundant English style.
[19:10] sn See the note on Crucify in 19:6.
[19:11] 21 tn Or “who delivered me over to you.”
[19:11] sn The one who handed me over to you appears to be a reference to Judas at first; yet Judas did not deliver Jesus up to Pilate, but to the Jewish authorities. The singular may be a reference to Caiaphas, who as high priest was representative of all the Jewish authorities, or it may be a generic singular referring to all the Jewish authorities directly. In either case the end result is more or less the same.
[19:11] 22 tn Grk “has the greater sin” (an idiom).
[19:11] sn Because Pilate had no authority over Jesus except what had been given to him from God, the one who handed Jesus over to Pilate was guilty of greater sin. This does not absolve Pilate of guilt; it simply means his guilt was less than those who handed Jesus over to him, because he was not acting against Jesus out of deliberate hatred or calculated malice, like the Jewish religious authorities. These were thereby guilty of greater sin.
[8:32] 23 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[8:32] 24 tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.
[8:1] 25 tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).
[8:1] 27 tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”
[8:1] 28 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:1] 29 sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.
[2:22] 31 tn Heb “under the sun.” The rhetorical question is an example of negative affirmation, expecting a negative answer: “Man acquires nothing” (see E. W. Bullinger, Figures of Speech, 949-51).
[2:23] 32 tn Heb “all his days.”
[2:23] 33 tn The syntax of this verse has been interpreted in two different ways: (1) The phrase “all his days” (כָל־יָמָיו, khol-yamayv) is the subject of a verbless clause, and the noun “pain” (מַכְאֹבִים, makh’ovim) is a predicate nominative or a predicate of apposition (see R. J. Williams, Hebrew Syntax, 15-16, §71). Likewise, the noun “his work” (עִנְיָנוֹ, ’inyano) is the subject of a second verbless clause, and the vexation” (כַעַס, kha’as) is a predicate nominative: “All his days are pain, and his work is vexation.” (2) The noun “his work” (עִנְיָנוֹ) is the subject of both nouns, “pain and vexation” (וָכַעַס מַכְאֹבִים, makh’ovim vakha’as), which are predicate nominatives, while the phrase “all his days” (כָל־יָמָיו) is an adverbial accusative functioning temporally: “All day long, his work is pain and vexation.” The latter option is supported by the parallelism between “even at night” and “all day long.” This verse draws out an ironic contrast/comparison between his physical toil/labor during the day and his emotional anxiety at night. Even at night, he has no break!
