Ibrani 10:33

10:33 At times you were publicly exposed to abuse and afflictions, and at other times you came to share with others who were treated in that way.

Ibrani 11:36

11:36 And others experienced mocking and flogging, and even chains and imprisonment.

Mazmur 22:6-8

22:6 But I ¹  am a worm, ²  not a man; ³ 

people insult me and despise me. ⁴ 

22:7 All who see me taunt ⁵  me;

they mock me ⁶  and shake their heads. ⁷ 

22:8 They say, ⁸ 

“Commit yourself ⁹  to the Lord!

Let the Lord ¹⁰  rescue him!

Let the Lord ¹¹  deliver him, for he delights in him.” ¹² 

Mazmur 69:19-20

69:19 You know how I am insulted, humiliated and disgraced;

you can see all my enemies. ¹³ 

69:20 Their insults are painful ¹⁴  and make me lose heart; ¹⁵ 

I look ¹⁶  for sympathy, but receive none, ¹⁷ 

for comforters, but find none.

Yesaya 49:7

49:7 This is what the Lord,

the protector ¹⁸  of Israel, their Holy One, ¹⁹  says

to the one who is despised ²⁰  and rejected ²¹  by nations, ²² 

a servant of rulers:

“Kings will see and rise in respect, ²³ 

princes will bow down,

because of the faithful Lord,

the Holy One of Israel who has chosen you.”

Yesaya 50:6-7

50:6 I offered my back to those who attacked, ²⁴ 

my jaws to those who tore out my beard;

I did not hide my face

from insults and spitting.

50:7 But the sovereign Lord helps me,

so I am not humiliated.

For that reason I am steadfastly resolved; ²⁵ 

I know I will not be put to shame.

Yesaya 53:3

53:3 He was despised and rejected by people, ²⁶ 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ²⁷ 

he was despised, and we considered him insignificant. ²⁸ 

Matius 26:67-68

26:67 Then they spat in his face and struck him with their fists. And some slapped him, 26:68 saying, “Prophesy for us, you Christ! ²⁹  Who hit you?” ³⁰ 

Matius 27:27-31

27:27 Then the governor’s soldiers took Jesus into the governor’s residence ³¹  and gathered the whole cohort ³²  around him. 27:28 They ³³  stripped him and put a scarlet robe ³⁴  around him, 27:29 and after braiding ³⁵  a crown of thorns, ³⁶  they put it on his head. They ³⁷  put a staff ³⁸  in his right hand, and kneeling down before him, they mocked him: ³⁹  “Hail, king of the Jews!” ⁴⁰  27:30 They ⁴¹  spat on him and took the staff ⁴²  and struck him repeatedly ⁴³  on the head. 27:31 When ⁴⁴  they had mocked him, they stripped him of the robe and put his own clothes back on him. Then ⁴⁵  they led him away to crucify him.

Matius 27:38-44

27:38 Then two outlaws were crucified with him, one on his right and one on his left. 27:39 Those ⁴⁶  who passed by defamed him, shaking their heads 27:40 and saying, “You who can destroy the temple and rebuild it in three days, save yourself! ⁴⁷  If you are God’s Son, come down ⁴⁸  from the cross!” 27:41 In ⁴⁹  the same way even the chief priests – together with the experts in the law ⁵⁰  and elders ⁵¹  – were mocking him: ⁵²  27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down ⁵³  now from the cross, we will believe in him! 27:43 He trusts in God – let God, if he wants to, deliver him now ⁵⁴  because he said, ‘I am God’s Son’!” 27:44 The ⁵⁵  robbers who were crucified with him also spoke abusively to him. ⁵⁶ 

Markus 9:12

9:12 He said to them, “Elijah does indeed come first, and restores all things. And why is it written that the Son of Man must suffer many things and be despised?

Lukas 23:11

23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, ⁵⁷  dressing him in elegant clothes, ⁵⁸  Herod ⁵⁹  sent him back to Pilate.

Lukas 23:35-39

23:35 The people also stood there watching, but the rulers ridiculed ⁶⁰  him, saying, “He saved others. Let him save ⁶¹  himself if ⁶²  he is the Christ ⁶³  of God, his chosen one!” 23:36 The soldiers also mocked him, coming up and offering him sour wine, ⁶⁴  23:37 and saying, “If ⁶⁵  you are the king of the Jews, save yourself!” 23:38 There was also an inscription ⁶⁶  over him, “This is the king of the Jews.”

23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t ⁶⁷  you the Christ? ⁶⁸  Save yourself and us!”

Kisah Para Rasul 5:41

5:41 So they left the council rejoicing because they had been considered worthy ⁶⁹  to suffer dishonor for the sake of the name. ⁷⁰ 

Kisah Para Rasul 5:1

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property.

Pengkhotbah 2:23

2:23 For all day long ⁷¹  his work produces pain and frustration, ⁷² 

and even at night his mind cannot relax! ⁷³ 

This also is futile!

Pengkhotbah 4:14-16

4:14 For he came out of prison ⁷⁴  to become king,

even though he had been born poor in what would become his ⁷⁵  kingdom.

4:15 I considered all the living who walk on earth, ⁷⁶ 

as well as the successor ⁷⁷  who would arise ⁷⁸  in his place.

4:16 There is no end to all the people ⁷⁹  nor to the past generations, ⁸⁰ 

yet future generations ⁸¹  will not rejoice in him.

This also is profitless and like ⁸²  chasing the wind.

[22:6]  ¹ tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.

[22:6]  ² tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).

[22:6]  ³ tn Or “not a human being.” The psalmist perceives himself as less than human.

[22:6]  ⁴ tn Heb “a reproach of man and despised by people.”

[22:7]  ⁵ tn Or “scoff at, deride, mock.”

[22:7]  ⁶ tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.

[22:7]  ⁷ sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.

[22:8]  ⁸ tn The words “they say” are supplied in the translation for clarification and for stylistic reasons. The psalmist here quotes the sarcastic taunts of his enemies.

[22:8]  ⁹ tn Heb “roll [yourself].” The Hebrew verb גלל here has the sense of “commit” (see Prov 16:3). The imperatival form in the Hebrew text indicates the enemies here address the psalmist. Since they refer to him in the third person in the rest of the verse, some prefer to emend the verb to a perfect, “he commits himself to the Lord.”

[22:8]  ¹⁰ tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ¹¹ tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ¹² tn That is, “for he [the Lord] delights in him [the psalmist].” For other cases where the expression “delight in” refers to God’s delight in a person, see Num 14:8; 1 Kgs 10:9; Pss 18:19; 40:8.

[22:8]  sn This statement does not necessarily reflect the enemies’ actual belief, but it does reflect the psalmist’s confession. The psalmist’s enemies sarcastically appeal to God to help him, because he claims to be an object of divine favor. However, they probably doubted the reality of his claim.

[69:19]  ¹³ tn Heb “before you [are] all my enemies.”

[69:20]  ¹⁴ tn Heb “break my heart.” The “heart” is viewed here as the origin of the psalmist’s emotions.

[69:20]  ¹⁵ tn The verb form appears to be a Qal preterite from an otherwise unattested root נוּשׁ (nush), which some consider an alternate form of אָנַשׁ (’anash, “be weak; be sick”; see BDB 60 s.v. I אָנַשׁ). Perhaps the form should be emended to a Niphal, וָאֵאָנְשָׁה (va’e’onshah, “and I am sick”). The Niphal of אָנַשׁ occurs in 2 Sam 12:15, where it is used to describe David’s sick child.

[69:20]  ¹⁶ tn Heb “wait.”

[69:20]  ¹⁷ tn Heb “and I wait for sympathy, but there is none.” The form נוּד (nud) is an infinitive functioning as a verbal noun:, “sympathizing.” Some suggest emending the form to a participle נָד (nad, “one who shows sympathy”). The verb נוּד (nud) also has the nuance “show sympathy” in Job 2:11; 42:11 and Isa 51:19.

[49:7]  ¹⁸ tn Heb “redeemer.” See the note at 41:14.

[49:7]  ¹⁹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[49:7]  ²⁰ tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsa^a לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsa^a reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”

[49:7]  ²¹ tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”

[49:7]  ²² tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).

[49:7]  ²³ tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.

[50:6]  ²⁴ tn Or perhaps, “who beat [me].”

[50:7]  ²⁵ tn Heb “Therefore I set my face like flint.”

[53:3]  ²⁶ tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).

[53:3]  ²⁷ tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).

[53:3]  ²⁸ sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[26:68]  ²⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:68]  sn See the note on Christ in 1:16.

[26:68]  ³⁰ tn Grk “Who is the one who hit you?”

[26:68]  sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.

[27:27]  ³¹ tn Or “into their headquarters”; Grk “into the praetorium.”

[27:27]  sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.

[27:27]  ³² sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.

[27:28]  ³³ tn Here καί (kai) has not been translated.

[27:28]  ³⁴ sn The scarlet robe probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king.

[27:29]  ³⁵ tn Or “weaving.”

[27:29]  ³⁶ sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.

[27:29]  ³⁷ tn Here καί (kai) has not been translated.

[27:29]  ³⁸ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.

[27:29]  ³⁹ tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[27:29]  ⁴⁰ tn Or “Long live the King of the Jews!”

[27:29]  sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).

[27:30]  ⁴¹ tn Here καί (kai) has not been translated.

[27:30]  ⁴² tn Or “the reed.”

[27:30]  ⁴³ tn The verb here has been translated as an iterative imperfect.

[27:31]  ⁴⁴ tn Here καί (kai) has not been translated.

[27:31]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[27:39]  ⁴⁶ tn Here δέ (de) has not been translated.

[27:40]  ⁴⁷ sn There is rich irony in the statements of those who were passing by, “save yourself!” and “come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.

[27:40]  ⁴⁸ tc ‡ Many important witnesses (א* A D pc it sy^[s],p) read καί (kai, here with the force of “then”) before κατάβηθι (katabhqi, “come down”). The shorter reading may well be due to homoioarcton, but judging by the diverse external evidence (א² B L W Θ 0250 Ë^1,13 33 Ï lat) it is equally possible that the shorter reading is original (and is so considered for this translation). NA²⁷ puts the καί in brackets, indicating doubts as to its authenticity.

[27:41]  ⁴⁹ tn Here καί (kai) has not been translated.

[27:41]  ⁵⁰ tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.

[27:41]  ⁵¹ tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

[27:41]  ⁵² tn Grk “Mocking him, the chief priests…said.”

[27:42]  ⁵³ tn Here the aorist imperative καταβάτω (katabatw) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.

[27:43]  ⁵⁴ sn An allusion to Ps 22:8.

[27:44]  ⁵⁵ tn Here δέ (de) has not been translated.

[27:44]  ⁵⁶ sn Matthew’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).

[23:11]  ⁵⁷ tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.

[23:11]  ⁵⁸ sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.

[23:11]  ⁵⁹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:35]  ⁶⁰ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[23:35]  ⁶¹ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ⁶² tn This is a first class condition in the Greek text.

[23:35]  ⁶³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:35]  sn See the note on Christ in 2:11.

[23:36]  ⁶⁴ sn Sour wine was cheap wine, called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further.

[23:37]  ⁶⁵ tn This is also a first class condition in the Greek text.

[23:38]  ⁶⁶ sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[23:39]  ⁶⁷ tc Most mss (A C³ W Θ Ψ Ë^1,13 33 Ï lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ì⁷⁵ א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

[23:39]  sn The question in Greek expects a positive reply and is also phrased with irony.

[23:39]  ⁶⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:39]  sn See the note on Christ in 2:11.

[5:41]  ⁶⁹ sn That is, considered worthy by God. They “gloried in their shame” of honoring Jesus with their testimony (Luke 6:22-23; 2 Macc 6:30).

[5:41]  ⁷⁰ sn The name refers to the name of Jesus (cf. 3 John 7).

[2:23]  ⁷¹ tn Heb “all his days.”

[2:23]  ⁷² 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!

[2:23]  ⁷³ tn Heb “his heart (i.e., mind) does not rest.”

[4:14]  ⁷⁴ tn Heb “came from the house of bonds.”

[4:14]  ⁷⁵ tn The phrase “what would become” is not in the Hebrew text, but is supplied in the translation for clarity. However, it is not altogether clear whether the 3rd person masculine singular suffix (“his”) on בְּמַלְכוּתוֹ (bÿmalkhuto, “his kingdom”) refers to the old foolish king or to the poor but wise youth of 4:13.

[4:15]  ⁷⁶ tn Heb “under the sun.”

[4:15]  ⁷⁷ tn Heb “the second youth.” It is not clear whether “the second” (הַשֵּׁנִי, hasheni) refers to the young man who succeeds the old king or a second youthful successor.

[4:15]  ⁷⁸ tn The verb עָמַד (’amad, “to stand”) may denote “to arise; to appear; to come on the scene” (e.g., Ps 106:30; Dan 8:22, 23; 11:2-4; 12:1; Ezra 2:63; Neh 7:65); cf. BDB 764 s.v. עָמַד 6.a; HALOT 840 s.v. עמד 1.a.

[4:16]  ⁷⁹ tn Heb “the people.” The term עַם (’am, “people”) can refer to the subjects of the king (BDB 766 s.v. עַם 2).

[4:16]  ⁸⁰ tn Heb “those who were before them.”

[4:16]  ⁸¹ tn Heb “those coming after.” The Hebrew term הָאַחֲרוֹנִים (ha’akharonim, “those coming after”) is derived from the preposition אַחַר (’akhar, “behind”). When used in reference to time, it refers to future generations (e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 1:11; 4:16); cf. HALOT 36 s.v. אַחַר B.3; BDB 30 s.v. אַחַר 2.b).

[4:16]  ⁸² tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.