Mazmur 22:16
Konteks22:16 Yes, 1 wild dogs surround me –
a gang of evil men crowd around me;
like a lion they pin my hands and feet. 2
Mazmur 59:3-5
Konteks59:3 For look, they wait to ambush me; 3
powerful men stalk 4 me,
but not because I have rebelled or sinned, O Lord. 5
59:4 Though I have done nothing wrong, 6 they are anxious to attack. 7
Spring into action and help me! Take notice of me! 8
59:5 You, O Lord God, the invincible warrior, 9 the God of Israel,
rouse yourself and punish 10 all the nations!
Have no mercy on any treacherous evildoers! (Selah)
Matius 27:20-23
Konteks27:20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed. 27:21 The 11 governor asked them, “Which of the two do you want me to release for you?” And they said, “Barabbas!” 27:22 Pilate said to them, “Then what should I do with Jesus who is called the Christ?” 12 They all said, “Crucify him!” 13 27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”
[22:16] 2 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.”
[59:3] 4 tn The Hebrew verb is from the root גּוּר (gur), which means “to challenge, attack” in Isa 54:15 and “to stalk” (with hostile intent) in Ps 56:8.
[59:3] 5 sn The point is that the psalmist’s enemies have no justifiable reason for attacking him. He has neither rebelled or sinned against the
[59:4] 6 tn Heb “without sin.”
[59:4] 7 tn Heb “they run and they are determined.”
[59:4] 8 tn Heb “arise to meet me and see.” The Hebrew verb קָרָא (qara’, “to meet; to encounter”) here carries the nuance of “to help.”
[59:5] 9 tn Heb “
[59:5] 10 tn Heb “wake up to punish” (see Pss 35:23; 44:23).
[27:21] 11 tn Grk “answering, the governor said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
[27:22] 12 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[27:22] sn See the note on Christ in 1:16.
[27:22] 13 tn Grk “Him – be crucified!” The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation “Let him be crucified” sounds as if the crowd is giving consent or permission. “He must be crucified” is closer, but it is more natural in English to convert the passive to active and simply say “Crucify him.”
