Yesaya 53:7

53:7 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 

Yohanes 1:29

1:29 On the next day John ³  saw Jesus coming toward him and said, “Look, the Lamb of God ⁴  who takes away the sin of the world!

1 Petrus 2:24

2:24 He ⁵  himself bore our sins ⁶  in his body on the tree, that we may cease from sinning ⁷  and live for righteousness. By his ⁸  wounds ⁹  you were healed. ¹⁰ 

Yohanes 19:17

19:17 and carrying his own cross ¹¹  he went out to the place called “The Place of the Skull” ¹²  (called in Aramaic ¹³  Golgotha). ¹⁴ 

[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).

[1:29]  ³ tn Grk “he”; the referent (John) has been supplied in the translation for clarity.

[1:29]  ⁴ sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism [StPB], 225).

[2:24]  ⁵ tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ⁶ sn A quotation from Isa 53:4, 12.

[2:24]  ⁷ tn The verb ἀπογίνομαι (apoginomai) occurs only here in the NT. It can have a literal meaning (“to die”; L&N 74.27) and a figurative meaning (“to cease”; L&N 68.40). Because it is opposite the verb ζάω (zaw, “to live”), many argue that the meaning of the verb here must be “die” (so BDAG 108 s.v.), but even so literal death would not be in view. “In place of ἀποθνῃσκιεν, the common verb for ‘die,’ ἀπογινεθαι serves Peter as a euphemism, with the meaning ‘to be away’ or ‘to depart’” (J. R. Michaels, 1 Peter [WBC 49], 148). It is a metaphorical way to refer to the decisive separation from sin Jesus accomplished for believers through his death; the result is that believers “may cease from sinning.”

[2:24]  ⁸ tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ⁹ tn Grk the singular: “wound”; “injury.”

[2:24]  ¹⁰ sn A quotation from Isa 53:5.

[19:17]  ¹¹ tn Or “carrying the cross by himself.”

[19:17]  sn As was customary practice in a Roman crucifixion, the prisoner was made to carry his own cross. In all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution. According to Matt 27:32 and Mark 15:21, the soldiers forced Simon to take the cross; Luke 23:26 states that the cross was placed on Simon so that it might be carried behind Jesus. A reasonable explanation of all this is that Jesus started out carrying the cross until he was no longer able to do so, at which point Simon was forced to take over.

[19:17]  ¹² sn Jesus was led out to the place called “The Place of the Skull” where he was to be crucified. It is clear from v. 20 that this was outside the city. The Latin word for the Greek κρανίον (kranion) is calvaria. Thus the English word “Calvary” is a transliteration of the Latin rather than a NT place name (cf. Luke 23:33 in the KJV).

[19:17]  ¹³ tn Grk “in Hebrew.”

[19:17]  ¹⁴ sn This is a parenthetical note by the author.