Mazmur 38:12-14

38:12 Those who seek my life try to entrap me; ¹ 

those who want to harm me speak destructive words;

all day long they say deceitful things.

38:13 But I am like a deaf man – I hear nothing;

I am like a mute who cannot speak. ² 

38:14 I am like a man who cannot hear

and is incapable of arguing his defense. ³ 

Yesaya 53:7

53:7 He was treated harshly and afflicted, ⁴ 

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. ⁵ 

Matius 27:39-44

27:39 Those ⁶  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! ⁷  If you are God’s Son, come down ⁸  from the cross!” 27:41 In ⁹  the same way even the chief priests – together with the experts in the law ¹⁰  and elders ¹¹  – were mocking him: ¹²  27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down ¹³  now from the cross, we will believe in him! 27:43 He trusts in God – let God, if he wants to, deliver him now ¹⁴  because he said, ‘I am God’s Son’!” 27:44 The ¹⁵  robbers who were crucified with him also spoke abusively to him. ¹⁶ 

Markus 14:60-61

14:60 Then ¹⁷  the high priest stood up before them ¹⁸  and asked Jesus, “Have you no answer? What is this that they are testifying against you?” 14:61 But he was silent and did not answer. Again the high priest questioned him, ¹⁹  “Are you the Christ, ²⁰  the Son of the Blessed One?”

Markus 15:29-32

15:29 Those who passed by defamed him, shaking their heads and saying, “Aha! You who can destroy the temple and rebuild it in three days, 15:30 save yourself and come down from the cross!” ²¹  15:31 In the same way even the chief priests – together with the experts in the law ²²  – were mocking him among themselves: ²³  “He saved others, but he cannot save himself! 15:32 Let the Christ, ²⁴  the king of Israel, come down from the cross now, that we may see and believe!” Those who were crucified with him also spoke abusively to him. ²⁵ 

Lukas 22:64-65

22:64 They ²⁶  blindfolded him and asked him repeatedly, ²⁷  “Prophesy! Who hit you?” ²⁸  22:65 They also said many other things against him, reviling ²⁹  him.

Lukas 23:9

23:9 So ³⁰  Herod ³¹  questioned him at considerable length; Jesus ³²  gave him no answer.

Lukas 23:34-39

23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] ³³  Then ³⁴  they threw dice ³⁵  to divide his clothes. ³⁶  23:35 The people also stood there watching, but the rulers ridiculed ³⁷  him, saying, “He saved others. Let him save ³⁸  himself if ³⁹  he is the Christ ⁴⁰  of God, his chosen one!” 23:36 The soldiers also mocked him, coming up and offering him sour wine, ⁴¹  23:37 and saying, “If ⁴²  you are the king of the Jews, save yourself!” 23:38 There was also an inscription ⁴³  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 ⁴⁴  you the Christ? ⁴⁵  Save yourself and us!”

Yohanes 8:48-49

8:48 The Judeans ⁴⁶  replied, ⁴⁷  “Aren’t we correct in saying ⁴⁸  that you are a Samaritan and are possessed by a demon?” ⁴⁹  8:49 Jesus answered, “I am not possessed by a demon, ⁵⁰  but I honor my Father – and yet ⁵¹  you dishonor me.

Yohanes 19:9-11

19:9 and he went back into the governor’s residence ⁵²  and said to Jesus, “Where do you come from?” But Jesus gave him no answer. 19:10 So Pilate said, ⁵³  “Do you refuse to speak to me? Don’t you know I have the authority ⁵⁴  to release you, and to crucify you?” ⁵⁵  19:11 Jesus replied, “You would have no authority ⁵⁶  over me at all, unless it was given to you from above. Therefore the one who handed me over to you ⁵⁷  is guilty of greater sin.” ⁵⁸ 

Kisah Para Rasul 8:32-35

8:32 Now the passage of scripture the man ⁵⁹  was reading was this:

“He was led like a sheep to slaughter,

and like a lamb before its shearer is silent,

so he did ⁶⁰  not open his mouth.

8:33 In humiliation ⁶¹  justice was taken from him. ⁶² 

Who can describe his posterity? ⁶³ 

For his life was taken away ⁶⁴  from the earth.” ⁶⁵ 

8:34 Then the eunuch said ⁶⁶  to Philip, “Please tell me, ⁶⁷  who is the prophet saying this about – himself or someone else?” ⁶⁸  8:35 So Philip started speaking, ⁶⁹  and beginning with this scripture ⁷⁰  proclaimed the good news about Jesus to him.

Ibrani 12:3

12:3 Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up.

[38:12]  ¹ tn Heb “lay snares.”

[38:13]  ² sn I am like a deaf man…like a mute. The psalmist is like a deaf mute; he is incapable of defending himself and is vulnerable to his enemies’ deception (see v. 14).

[38:14]  ³ tn Heb “and there is not in his mouth arguments.”

[53:7]  ⁴ 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]  ⁵ 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).

[27:39]  ⁶ tn Here δέ (de) has not been translated.

[27:40]  ⁷ 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]  ⁸ 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]  ⁹ tn Here καί (kai) has not been translated.

[27:41]  ¹⁰ tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.

[27:41]  ¹¹ tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

[27:41]  ¹² tn Grk “Mocking him, the chief priests…said.”

[27:42]  ¹³ 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]  ¹⁴ sn An allusion to Ps 22:8.

[27:44]  ¹⁵ tn Here δέ (de) has not been translated.

[27:44]  ¹⁶ 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).

[14:60]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:60]  ¹⁸ tn Grk “in the middle.”

[14:61]  ¹⁹ tn Grk “questioned him and said to him.”

[14:61]  ²⁰ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:61]  sn See the note on Christ in 8:29.

[15:30]  ²¹ sn There is rich irony in the statement 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. There is a similar kind of irony in the statement made by the chief priests and experts in the law in 15:31.

[15:31]  ²² tn Or “with the scribes.” See the note on the phrase “experts in the law” in 1:22. Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

[15:31]  ²³ tn Grk “Mocking him, the chief priests…said among themselves.”

[15:32]  ²⁴ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:32]  sn See the note on Christ in 8:29.

[15:32]  ²⁵ sn Mark’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).

[22:64]  ²⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:64]  ²⁷ tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.

[22:64]  ²⁸ tn Grk “Who is the one who hit you?”

[22:64]  sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.

[22:65]  ²⁹ tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).

[23:9]  ³⁰ 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.

[23:9]  ³¹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:9]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[23:34]  ³³ tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

[23:34]  ³⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:34]  ³⁵ tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.

[23:34]  ³⁶ sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.

[23:35]  ³⁷ 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]  ³⁸ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ³⁹ tn This is a first class condition in the Greek text.

[23:35]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn This is also a first class condition in the Greek text.

[23:38]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ 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.

[8:48]  ⁴⁶ tn Grk “the Jews.” See the note on this term in v. 31. Here the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They had become increasingly hostile as Jesus continued to teach. Now they were ready to say that Jesus was demon-possessed.

[8:48]  ⁴⁷ tn Grk “answered and said to him.”

[8:48]  ⁴⁸ tn Grk “Do we not say rightly.”

[8:48]  ⁴⁹ tn Grk “and have a demon.” It is not clear what is meant by the charge Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις (Samarith" ei su kai daimonion ecei"). The meaning could be “you are a heretic and are possessed by a demon.” Note that the dual charge gets one reply (John 8:49). Perhaps the phrases were interchangeable: Simon Magus (Acts 8:14-24) and in later traditions Dositheus, the two Samaritans who claimed to be sons of God, were regarded as mad, that is, possessed by demons.

[8:49]  ⁵⁰ tn Grk “I do not have a demon.”

[8:49]  ⁵¹ tn “Yet” is supplied to show the contrastive element present in the context.

[19:9]  ⁵² tn Grk “into the praetorium.”

[19:10]  ⁵³ tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.

[19:10]  ⁵⁴ tn Or “the power.”

[19:10]  ⁵⁵ tn Grk “know that I have the authority to release you and the authority to crucify you.” Repetition of “the authority” is unnecessarily redundant English style.

[19:10]  sn See the note on Crucify in 19:6.

[19:11]  ⁵⁶ tn Or “power.”

[19:11]  ⁵⁷ tn Or “who delivered me over to you.”

[19:11]  sn The one who handed me over to you appears to be a reference to Judas at first; yet Judas did not deliver Jesus up to Pilate, but to the Jewish authorities. The singular may be a reference to Caiaphas, who as high priest was representative of all the Jewish authorities, or it may be a generic singular referring to all the Jewish authorities directly. In either case the end result is more or less the same.

[19:11]  ⁵⁸ tn Grk “has the greater sin” (an idiom).

[19:11]  sn Because Pilate had no authority over Jesus except what had been given to him from God, the one who handed Jesus over to Pilate was guilty of greater sin. This does not absolve Pilate of guilt; it simply means his guilt was less than those who handed Jesus over to him, because he was not acting against Jesus out of deliberate hatred or calculated malice, like the Jewish religious authorities. These were thereby guilty of greater sin.

[8:32]  ⁵⁹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ⁶⁰ tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.

[8:33]  ⁶¹ tc ‡ Most later mss (C E Ψ 33^vid Ï sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinwsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so Ì⁷⁴ א A B 1739 pc lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.

[8:33]  ⁶² tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ⁶³ tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”

[8:33]  sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent.

[8:33]  ⁶⁴ tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.

[8:33]  ⁶⁵ sn A quotation from Isa 53:7-8.

[8:34]  ⁶⁶ tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ⁶⁷ tn Grk “I beg you,” “I ask you.”

[8:34]  ⁶⁸ sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.

[8:35]  ⁶⁹ tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[8:35]  ⁷⁰ sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.