Ibrani 11:26

11:26 He regarded abuse suffered for Christ ¹  to be greater wealth than the treasures of Egypt, for his eyes were fixed on ²  the reward.

Ibrani 13:13

13:13 We must go out to him, then, outside the camp, bearing the abuse he experienced. ³ 

Mazmur 69:9

69:9 Certainly ⁴  zeal for ⁵  your house ⁶  consumes me;

I endure the insults of those who insult you. ⁷ 

Mazmur 74:22

74:22 Rise up, O God! Defend your honor! ⁸ 

Remember how fools insult you all day long! ⁹ 

Mazmur 79:12

79:12 Pay back our neighbors in full! ¹⁰ 

May they be insulted the same way they insulted you, O Lord! ¹¹ 

Mazmur 89:51

89:51 Your enemies, O Lord, hurl insults;

they insult your chosen king as they dog his footsteps. ¹² 

Yesaya 51:7

51:7 Listen to me, you who know what is right,

you people who are aware of my law! ¹³ 

Don’t be afraid of the insults of men;

don’t be discouraged because of their abuse!

Yesaya 51:2

51:2 Look at Abraham, your father,

and Sarah, who gave you birth. ¹⁴ 

When I summoned him, he was a lone individual, ¹⁵ 

but I blessed him ¹⁶  and gave him numerous descendants. ¹⁷ 

Kolose 1:10

1:10 so that you may live ¹⁸  worthily of the Lord and please him in all respects ¹⁹  – bearing fruit in every good deed, growing in the knowledge of God,

[11:26]  ¹ tn Grk “the abuse [or ‘reproach’] of Christ.”

[11:26]  ² tn Grk “he was looking away to.”

[13:13]  ³ tn Grk “his abuse.”

[69:9]  ⁴ tn Or “for.” This verse explains that the psalmist’s suffering is due to his allegiance to God.

[69:9]  ⁵ tn Or “devotion to.”

[69:9]  ⁶ sn God’s house, the temple, here represents by metonymy God himself.

[69:9]  ⁷ tn Heb “the insults of those who insult you fall upon me.”

[69:9]  sn Jn 2:17 applies the first half of this verse to Jesus’ ministry in the context of John’s account of Jesus cleansing the temple.

[74:22]  ⁸ tn Or “defend your cause.”

[74:22]  ⁹ tn Heb “remember your reproach from a fool all the day.”

[79:12]  ¹⁰ tn Heb “Return to our neighbors sevenfold into their lap.” The number seven is used rhetorically to express the thorough nature of the action. For other rhetorical/figurative uses of the Hebrew phrase שִׁבְעָתַיִם (shiv’atayim, “seven times”) see Gen 4:15, 24; Ps 12:6; Prov 6:31; Isa 30:26.

[79:12]  ¹¹ tn Heb “their reproach with which they reproached you, O Lord.”

[89:51]  ¹² tn Heb “[by] which your enemies, O Lord, taunt, [by] which they taunt [at] the heels of your anointed one.”

[51:7]  ¹³ tn Heb “people (who have) my law in their heart.”

[51:2]  ¹⁴ sn Although Abraham and Sarah are distant ancestors of the people the prophet is addressing, they are spoken of as the immediate parents.

[51:2]  ¹⁵ tn Heb “one”; NLT “was alone”; TEV “was childless.”

[51:2]  ¹⁶ tn “Bless” may here carry the sense of “endue with potency, reproductive power.” See Gen 1:28.

[51:2]  ¹⁷ tn Heb “and I made him numerous.”

[1:10]  ¹⁸ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ¹⁹ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”