Yesaya 53:3

53:3 He was despised and rejected by people, ¹ 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ² 

he was despised, and we considered him insignificant. ³ 

Mazmur 22:6-8

22:6 But I ⁴  am a worm, ⁵  not a man; ⁶ 

people insult me and despise me. ⁷ 

22:7 All who see me taunt ⁸  me;

they mock me ⁹  and shake their heads. ¹⁰ 

22:8 They say, ¹¹ 

“Commit yourself ¹²  to the Lord!

Let the Lord ¹³  rescue him!

Let the Lord ¹⁴  deliver him, for he delights in him.” ¹⁵ 

Mazmur 69:7-9

69:7 For I suffer ¹⁶  humiliation for your sake ¹⁷ 

and am thoroughly disgraced. ¹⁸ 

69:8 My own brothers treat me like a stranger;

they act as if I were a foreigner. ¹⁹ 

69:9 Certainly ²⁰  zeal for ²¹  your house ²²  consumes me;

I endure the insults of those who insult you. ²³ 

Mazmur 69:19

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

you can see all my enemies. ²⁴ 

Zakharia 11:8

11:8 Next I eradicated the three shepherds in one month, ²⁵  for I ran out of patience with them and, indeed, they detested me as well.

Matius 26:67

26:67 Then they spat in his face and struck him with their fists. And some slapped 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 ²⁶  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! ²⁷  If you are God’s Son, come down ²⁸  from the cross!” 27:41 In ²⁹  the same way even the chief priests – together with the experts in the law ³⁰  and elders ³¹  – were mocking him: ³²  27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down ³³  now from the cross, we will believe in him! 27:43 He trusts in God – let God, if he wants to, deliver him now ³⁴  because he said, ‘I am God’s Son’!” 27:44 The ³⁵  robbers who were crucified with him also spoke abusively to him. ³⁶ 

Lukas 23:18

23:18 But they all shouted out together, ³⁷  “Take this man ³⁸  away! Release Barabbas for us!”

Lukas 23:23

23:23 But they were insistent, ³⁹  demanding with loud shouts that he be crucified. And their shouts prevailed.

Yohanes 18:40

18:40 Then they shouted back, ⁴⁰  “Not this man, ⁴¹  but Barabbas!” ⁴²  (Now Barabbas was a revolutionary. ⁴³ ) ⁴⁴ 

Yohanes 19:6

19:6 When the chief priests and their officers saw him, they shouted out, “Crucify ⁴⁵  him! Crucify him!” ⁴⁶  Pilate said, ⁴⁷  “You take him and crucify him! ⁴⁸  Certainly ⁴⁹  I find no reason for an accusation ⁵⁰  against him!”

Yohanes 19:15

19:15 Then they ⁵¹  shouted out, “Away with him! Away with him! ⁵²  Crucify ⁵³  him!” Pilate asked, ⁵⁴  “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!”

[53:3]  ¹ 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]  ² 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]  ³ sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[22:6]  ⁴ 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]  ⁵ tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).

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

[22:6]  ⁷ tn Heb “a reproach of man and despised by people.”

[22:7]  ⁸ tn Or “scoff at, deride, mock.”

[22:7]  ⁹ tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.

[22:7]  ¹⁰ sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.

[22:8]  ¹¹ 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]  ¹² 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]  ¹³ tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ¹⁴ tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ¹⁵ 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.

[69:7]  ¹⁶ tn Heb “carry, bear.”

[69:7]  ¹⁷ tn Heb “on account of you.”

[69:7]  ¹⁸ tn Heb “and shame covers my face.”

[69:8]  ¹⁹ tn Heb “and I am estranged to my brothers, and a foreigner to the sons of my mother.”

[69:9]  ²⁰ tn Or “for.” This verse explains that the psalmist’s suffering is due to his allegiance to God.

[69:9]  ²¹ tn Or “devotion to.”

[69:9]  ²² sn God’s house, the temple, here represents by metonymy God himself.

[69:9]  ²³ 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.

[69:19]  ²⁴ tn Heb “before you [are] all my enemies.”

[11:8]  ²⁵ sn Zechariah is only dramatizing what God had done historically (see the note on the word “cedars” in 11:1). The “one month” probably means just any short period of time in which three kings ruled in succession. Likely candidates are Elah, Zimri, Tibni (1 Kgs 16:8-20); Zechariah, Shallum, Menahem (2 Kgs 15:8-16); or Jehoiakim, Jehoiachin, Zedekiah (2 Kgs 24:1–25:7).

[27:39]  ²⁶ tn Here δέ (de) has not been translated.

[27:40]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Here καί (kai) has not been translated.

[27:41]  ³⁰ tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.

[27:41]  ³¹ tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

[27:41]  ³² tn Grk “Mocking him, the chief priests…said.”

[27:42]  ³³ 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]  ³⁴ sn An allusion to Ps 22:8.

[27:44]  ³⁵ tn Here δέ (de) has not been translated.

[27:44]  ³⁶ 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).

[23:18]  ³⁷ tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:18]  ³⁸ tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.

[23:23]  ³⁹ tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.

[18:40]  ⁴⁰ tn Or “they shouted again,” or “they shouted in turn.” On the difficulty of translating πάλιν (palin) see BDAG 753 s.v. 5. It is simplest in the context of John’s Gospel to understand the phrase to mean “they shouted back” as a reply to Pilate’s question.

[18:40]  ⁴¹ tn Grk “this one.”

[18:40]  ⁴² sn The name Barabbas in Aramaic means “son of abba,” that is, “son of the father,” and presumably the man in question had another name (it may also have been Jesus, according to the textual variant in Matt 27:16, although this is uncertain). For the author this name held ironic significance: The crowd was asking for the release of a man called Barabbas, “son of the father,” while Jesus, who was truly the Son of the Father, was condemned to die instead.

[18:40]  ⁴³ tn Or “robber.” It is possible that Barabbas was merely a robber or highwayman, but more likely, given the use of the term ληστής (lhsth") in Josephus and other early sources, that he was a guerrilla warrior or revolutionary leader. See both R. E. Brown (John [AB], 2:857) and K. H. Rengstorf (TDNT 4:258) for more information. The word λῃστής was used a number of times by Josephus (J. W. 2.13.2-3 [2.253-254]) to describe the revolutionaries or guerrilla fighters who, from mixed motives of nationalism and greed, kept the rural districts of Judea in constant turmoil.

[18:40]  ⁴⁴ sn This is a parenthetical note by the author.

[19:6]  ⁴⁵ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106-43 b.c.) called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[19:6]  ⁴⁶ tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.

[19:6]  ⁴⁷ tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.

[19:6]  ⁴⁸ sn How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.

[19:6]  ⁴⁹ tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.

[19:6]  ⁵⁰ tn Or “find no basis for an accusation”; Grk “find no cause.”

[19:15]  ⁵¹ tn Grk “Then these.”

[19:15]  ⁵² tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[19:15]  ⁵³ sn See the note on Crucify in 19:6.

[19:15]  ⁵⁴ tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.