23 When He was reviled and insulted, He did not revile or offer insult in return; [when] He was abused and suffered, He made no threats [of vengeance]; but he trusted [Himself and everything] to Him Who judges fairly.
23 When he was insulted, he did not reply with insults. When he suffered, he did not threaten revenge. Instead, he entrusted himself to the one who judges justly.
23 And when evil was spoken against him, he did not speak evil. When he suffered, he did not threaten. Then he handed himself over to him who judged him unjustly.
Far be it from you to do such a thing – to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge of the whole earth do what is right?”
You have taken notice, for you always see one who inflicts pain and suffering. The unfortunate victim entrusts his cause to you; you deliver the fatherless.
He was treated harshly and afflicted, 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.
because he has set a day on which he is going to judge the world in righteousness, by a man whom he designated, having provided proof to everyone by raising him from the dead.”
But because of your stubbornness and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed!
Masters, treat your slaves the same way, giving up the use of threats, because you know that both you and they have the same master in heaven, and there is no favoritism with him.
Because of this, in fact, I suffer as I do. But I am not ashamed, because I know the one in whom my faith is set and I am convinced that he is able to protect what has been entrusted to me until that day.
Finally the crown of righteousness is reserved for me. The Lord, the righteous Judge, will award it to me in that day – and not to me only, but also to all who have set their affection on his appearing.
# tn Grk “who being maligned,” continuing the reference to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. # tn Grk “he did not threaten, but.” # sn An allusion to Isa 53:7. # tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.
# tn Or “ruler.” # sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.
# tn Heb “you see.” One could translate the perfect as generalizing, “you do take notice.” # tn If the preceding perfect is taken as generalizing, then one might understand כִּי (ki) as asseverative: “indeed, certainly.” # tn Here the imperfect emphasizes God’s typical behavior. # tn Heb “destruction and suffering,” which here refers metonymically to the wicked, who dish out pain and suffering to their victims. # tn Heb “to give into your hand, upon you, he abandons, [the] unfortunate [one].” The syntax is awkward and the meaning unclear. It is uncertain who or what is being given into God’s hand. Elsewhere the idiom “give into the hand” means to deliver into one’s possession. If “to give” goes with what precedes (as the accentuation of the Hebrew text suggests), then this may refer to the wicked man being delivered over to God for judgment. The present translation assumes that “to give” goes with what follows (cf. NEB, NIV, NRSV). The verb יַעֲזֹב (ya’azov) here has the nuance “entrust” (see Gen 39:6; Job 39:11); the direct object (“[his] cause”) is implied. # tn Or “help.” # tn Heb “[for] one who is fatherless, you are a deliverer.” The noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9).sn The fatherless. Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 68:5; 82:3; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).
# tn Heb “my spirit.” The noun רוּחַ (ruakh, “spirit”) here refers to the animating spirit that gives the psalmist life. # tn Or “redeem.” The perfect verbal form is understood here as anticipatory, indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer that he can describe his deliverance as if it had already happened. Another option is to take the perfect as precative, expressing a wish or request (“rescue me”; cf. NIV). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
# tn Heb “roll your way upon the Lord.” The noun “way” may refer here to one’s activities or course of life. # tn Heb “he will act.” Verse 6 explains what is meant; the Lord will vindicate those who trust in him.
# tn Heb “God (the divine name אֵל [’el] is used) is angry during all the day.” The verb זֹעֵם (zo’em) means “be indignant, be angry, curse.” Here God’s angry response to wrongdoing and injustice leads him to prepare to execute judgment as described in the following verses.
# tn The verbal forms in v. 13 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions, in which case they could be translated “will judge the world.”
# 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.” # 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).
# sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.
# sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.
# tn Here δέ (de) has been translated as “so” to indicate the implied result of the previous statements in the narrative about Herod’s desire to see Jesus. # tn Grk “he”; the referent (Herod) has been specified in the translation for clarity. # tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
# tn Or “fixed.” # sn The world refers to the whole inhabited earth. # tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42). # tn The participle ἀναστήσας (anasthsa") indicates means here.
# tn Or “Lord, take notice of.” # sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus. # tn Grk “slaves.” See the note on the word “servants” in 2:18. # tn Grk “word.” # tn Or “with all boldness.”
# tn Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
# tn Or “Saul, making dire threats.” # tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.
# tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3. # tn Grk “in the day of wrath and revelation of the righteous judgment of God.”
# tn Here καί (kai) has not been translated because of differences between Greek and English style. # tn Though the Greek text only has αὐτούς (autous, “them”), the antecedent is the slaves of the masters. Therefore, it was translated this way to make it explicit in English. # tn Grk “do the same things to them.” # tn Grk “giving up the threat.” # tn Grk “because of both they and you, the Lord is, in heaven…”
# tn Grk “so that you may be made worthy.” The passive infinitive καταξιωθῆναι (kataxiwqhnai) has been translated as an active construction in English for stylistic reasons.
# tn Grk “suffer these things.” # tn Or “in whom I have believed.” # sn What has been entrusted to me (Grk “my entrustment,” meaning either (1) “what I have entrusted to him” [his life, destiny, etc.] or (2) “what he has entrusted to me” [the truth of the gospel]). The parallel with v. 14 and use of similar words in the pastorals (1 Tim 6:20; 2 Tim 2:2) argue for the latter sense. # sn That day is a reference to the day when Paul would stand before Christ to give account for his service (cf. 2 Tim 1:18; 1 Cor 3:13; 2 Cor 5:9-10).
# tn Grk “all who have loved.”
# tn Grk “not returning…but blessing,” continuing the sense of command from the preceding. # tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.
# tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative. # tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou). # tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style. # tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.
