Yesaya 53:4

53:4 But he lifted up our illnesses,

he carried our pain; ¹ 

even though we thought he was being punished,

attacked by God, and afflicted for something he had done. ² 

Yesaya 53:10

53:10 Though the Lord desired to crush him and make him ill,

once restitution is made, ³ 

he will see descendants and enjoy long life, ⁴ 

and the Lord’s purpose will be accomplished through him.

Keluaran 1:10

1:10 Come, let’s deal wisely ⁵  with them. Otherwise ⁶  they will continue to multiply, ⁷  and if ⁸  a war breaks out, they will ally themselves with ⁹  our enemies and fight against us and leave ¹⁰  the country.”

Matius 16:21

First Prediction of Jesus’ Death and Resurrection

16:21 From that time on ¹¹  Jesus began to show his disciples that he must go to Jerusalem ¹²  and suffer ¹³  many things at the hands of the elders, chief priests, and experts in the law, ¹⁴  and be killed, and on the third day be raised.

Lukas 18:31-33

Another Prediction of Jesus’ Passion

18:31 Then ¹⁵  Jesus ¹⁶  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ¹⁷  and everything that is written about the Son of Man by the prophets will be accomplished. ¹⁸  18:32 For he will be handed over ¹⁹  to the Gentiles; he will be mocked, ²⁰  mistreated, ²¹  and spat on. ²²  18:33 They will flog him severely ²³  and kill him. Yet ²⁴  on the third day he will rise again.”

Ibrani 5:8

5:8 Although he was a son, he learned obedience through the things he suffered. ²⁵ 

[53:4]  ¹ sn Illness and pain stand by metonymy (or perhaps as metaphors) for sin and its effects, as vv. 11-12 make clear.

[53:4]  ² tn The words “for something he had done” are supplied in the translation for clarification. The group now realizes he suffered because of his identification with them, not simply because he was a special target of divine anger.

[53:10]  ³ 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]  sn What constitutes the servant’s reparation offering? Some might think his suffering, but the preceding context views this as past, while the verb here is imperfect in form. The offering appears to be something the servant does after his suffering has been completed. Perhaps the background of the language can be found in the Levitical code, where a healed leper would offer a reparation offering as part of the ritual to achieve ceremonial cleanliness (see Lev 14). The servant was pictured earlier in the song as being severely ill. This illness (a metaphor for the effects of the people’s sin) separated him from God. However, here we discover the separation is not final; once reparation is made, so to speak, he will again experience the Lord’s favor.

[53:10]  ⁴ 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.

[1:10]  ⁵ tn The verb is the Hitpael cohortative of חָכַם (khakam, “to be wise”). This verb has the idea of acting shrewdly, dealing wisely. The basic idea in the word group is that of skill. So a skillful decision is required to prevent the Israelites from multiplying any more.

[1:10]  sn Pharaoh’s speech invites evaluation. How wise did his plans prove to be?

[1:10]  ⁶ tn The word פֶּן (pen) expresses fear or precaution and can also be translated “lest” or “else” (R. J. Williams, Hebrew Syntax, 75-76, §461).

[1:10]  ⁷ tn The verb can be translated simply “will multiply,” but since Pharaoh has already indicated that he is aware they were doing that, the nuance here must mean to multiply all the more, or to continue to multiply. Cf. NIV “will become even more numerous.”

[1:10]  ⁸ tn The words וְהָיָה כִּי (vÿhayah ki) introduce a conditional clause – “if” (see GKC 335 §112.y).

[1:10]  ⁹ tn Heb “and [lest] he [Israel] also be joined to.”

[1:10]  ¹⁰ tn Heb “and go up from.” All the verbs coming after the particle פֶּן (pen, “otherwise, lest” in v. 10) have the same force and are therefore parallel. These are the fears of the Egyptians. This explains why a shrewd policy of population control was required. They wanted to keep Israel enslaved; they did not want them to become too numerous and escape.

[16:21]  ¹¹ tn Grk “From then.”

[16:21]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:21]  ¹³ sn The necessity that the Son of Man suffer is the particular point that needed emphasis since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[16:21]  ¹⁴ tn Or “and scribes.” See the note on the phrase “experts in the law” in 2:4.

[18:31]  ¹⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ¹⁸ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

[18:32]  ¹⁹ sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).

[18:32]  ²⁰ sn See Luke 22:63; 23:11, 36.

[18:32]  ²¹ tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”

[18:32]  ²² sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.

[18:33]  ²³ tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[18:33]  ²⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[5:8]  ²⁵ sn There is a wordplay in the Greek text between the verbs “learned” (ἔμαθεν, emaqen) and “suffered” (ἔπαθεν, epaqen).