Markus 14:65

14:65 Then ¹  some began to spit on him, and to blindfold him, and to strike him with their fists, saying, “Prophesy!” The guards also took him and beat ²  him.

Markus 15:17-20

15:17 They put a purple cloak ³  on him and after braiding ⁴  a crown of thorns, ⁵  they put it on him. 15:18 They began to salute him: “Hail, king of the Jews!” ⁶  15:19 Again and again ⁷  they struck him on the head with a staff ⁸  and spit on him. Then they knelt down and paid homage to him. 15:20 When they had finished mocking ⁹  him, they stripped him of the purple cloak and put his own clothes back on him. Then ¹⁰  they led him away to crucify him. ¹¹ 

Markus 15:29-31

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!” ¹²  15:31 In the same way even the chief priests – together with the experts in the law ¹³  – were mocking him among themselves: ¹⁴  “He saved others, but he cannot save himself!

Mazmur 22:6-8

22:6 But I ¹⁵  am a worm, ¹⁶  not a man; ¹⁷ 

people insult me and despise me. ¹⁸ 

22:7 All who see me taunt ¹⁹  me;

they mock me ²⁰  and shake their heads. ²¹ 

22:8 They say, ²² 

“Commit yourself ²³  to the Lord!

Let the Lord ²⁴  rescue him!

Let the Lord ²⁵  deliver him, for he delights in him.” ²⁶ 

Mazmur 22:13

22:13 They ²⁷  open their mouths to devour me ²⁸ 

like a roaring lion that rips its prey. ²⁹ 

Yesaya 53:3

53:3 He was despised and rejected by people, ³⁰ 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ³¹ 

he was despised, and we considered him insignificant. ³² 

Matius 27:27-44

27:27 Then the governor’s soldiers took Jesus into the governor’s residence ³³  and gathered the whole cohort ³⁴  around him. 27:28 They ³⁵  stripped him and put a scarlet robe ³⁶  around him, 27:29 and after braiding ³⁷  a crown of thorns, ³⁸  they put it on his head. They ³⁹  put a staff ⁴⁰  in his right hand, and kneeling down before him, they mocked him: ⁴¹  “Hail, king of the Jews!” ⁴²  27:30 They ⁴³  spat on him and took the staff ⁴⁴  and struck him repeatedly ⁴⁵  on the head. 27:31 When ⁴⁶  they had mocked him, they stripped him of the robe and put his own clothes back on him. Then ⁴⁷  they led him away to crucify him.

The Crucifixion

27:32 As ⁴⁸  they were going out, they found a man from Cyrene named Simon, whom they forced ⁴⁹  to carry his cross. ⁵⁰  27:33 They ⁵¹  came to a place called Golgotha ⁵²  (which means “Place of the Skull”) ⁵³  27:34 and offered Jesus ⁵⁴  wine mixed with gall to drink. ⁵⁵  But after tasting it, he would not drink it. 27:35 When ⁵⁶  they had crucified ⁵⁷  him, they divided his clothes by throwing dice. ⁵⁸  27:36 Then they sat down and kept guard over him there. 27:37 Above ⁵⁹  his head they put the charge against him, ⁶⁰  which read: ⁶¹  “This is Jesus, the king of the Jews.” 27:38 Then two outlaws were crucified with him, one on his right and one on his left. 27:39 Those ⁶²  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! ⁶³  If you are God’s Son, come down ⁶⁴  from the cross!” 27:41 In ⁶⁵  the same way even the chief priests – together with the experts in the law ⁶⁶  and elders ⁶⁷  – were mocking him: ⁶⁸  27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down ⁶⁹  now from the cross, we will believe in him! 27:43 He trusts in God – let God, if he wants to, deliver him now ⁷⁰  because he said, ‘I am God’s Son’!” 27:44 The ⁷¹  robbers who were crucified with him also spoke abusively to him. ⁷² 

Lukas 22:63-65

22:63 Now ⁷³  the men who were holding Jesus ⁷⁴  under guard began to mock him and beat him. 22:64 They ⁷⁵  blindfolded him and asked him repeatedly, ⁷⁶  “Prophesy! Who hit you?” ⁷⁷  22:65 They also said many other things against him, reviling ⁷⁸  him.

Lukas 23:11

23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, ⁷⁹  dressing him in elegant clothes, ⁸⁰  Herod ⁸¹  sent him back to Pilate.

Lukas 23:35-39

23:35 The people also stood there watching, but the rulers ridiculed ⁸²  him, saying, “He saved others. Let him save ⁸³  himself if ⁸⁴  he is the Christ ⁸⁵  of God, his chosen one!” 23:36 The soldiers also mocked him, coming up and offering him sour wine, ⁸⁶  23:37 and saying, “If ⁸⁷  you are the king of the Jews, save yourself!” 23:38 There was also an inscription ⁸⁸  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 ⁸⁹  you the Christ? ⁹⁰  Save yourself and us!”

Yohanes 19:2-3

19:2 The soldiers ⁹¹  braided ⁹²  a crown of thorns ⁹³  and put it on his head, and they clothed him in a purple robe. ⁹⁴  19:3 They ⁹⁵  came up to him again and again ⁹⁶  and said, “Hail, king of the Jews!” ⁹⁷  And they struck him repeatedly ⁹⁸  in the face.

[14:65]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:65]  ² tn For the translation of ῥάπισμα (rJapisma), see L&N 19.4.

[15:17]  ³ sn The purple cloak 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 (cf. 15:2).

[15:17]  ⁴ tn Or “weaving.”

[15:17]  ⁵ 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.

[15:18]  ⁶ tn Or “Long live the King of the Jews!”

[15:18]  sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).

[15:19]  ⁷ tn The verb here has been translated as an iterative imperfect.

[15:19]  ⁸ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.

[15:20]  ⁹ tn The aorist tense is taken consummatively here.

[15:20]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:20]  ¹¹ sn See the note on Crucify in 15:13.

[15:30]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “Mocking him, the chief priests…said among themselves.”

[22:6]  ¹⁵ 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]  ¹⁶ tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).

[22:6]  ¹⁷ tn Or “not a human being.” The psalmist perceives himself as less than human.

[22:6]  ¹⁸ tn Heb “a reproach of man and despised by people.”

[22:7]  ¹⁹ tn Or “scoff at, deride, mock.”

[22:7]  ²⁰ tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.

[22:7]  ²¹ sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.

[22:8]  ²² 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]  ²³ 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]  ²⁴ tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ²⁵ tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ²⁶ 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.

[22:13]  ²⁷ tn “They” refers to the psalmist’s enemies, who in the previous verse are described as “powerful bulls.”

[22:13]  ²⁸ tn Heb “they open against me their mouth[s].” To “open the mouth against” is a Hebrew idiom associated with eating and swallowing (see Ezek 2:8; Lam 2:16).

[22:13]  ²⁹ tn Heb “a lion ripping and roaring.”

[53:3]  ³⁰ 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]  ³¹ 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]  ³² sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[27:27]  ³³ 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]  ³⁴ sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.

[27:28]  ³⁵ tn Here καί (kai) has not been translated.

[27:28]  ³⁶ 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]  ³⁷ tn Or “weaving.”

[27:29]  ³⁸ 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]  ³⁹ tn Here καί (kai) has not been translated.

[27:29]  ⁴⁰ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.

[27:29]  ⁴¹ tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[27:29]  ⁴² 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]  ⁴³ tn Here καί (kai) has not been translated.

[27:30]  ⁴⁴ tn Or “the reed.”

[27:30]  ⁴⁵ tn The verb here has been translated as an iterative imperfect.

[27:31]  ⁴⁶ tn Here καί (kai) has not been translated.

[27:31]  ⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[27:32]  ⁴⁸ tn Here δέ (de) has not been translated.

[27:32]  ⁴⁹ tn Or “conscripted”; or “pressed into service.”

[27:32]  ⁵⁰ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[27:33]  ⁵¹ tn Here καί (kai) has not been translated.

[27:33]  ⁵² tn This is an Aramaic name; see John 19:17.

[27:33]  ⁵³ sn A place called Golgotha (which means “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).

[27:34]  ⁵⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[27:34]  ⁵⁵ sn It is difficult to say for certain who gave Jesus this drink of wine mixed with gall (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.

[27:35]  ⁵⁶ tn Here δέ (de) has not been translated.

[27:35]  ⁵⁷ sn See the note on crucified in 20:19.

[27:35]  ⁵⁸ tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.

[27:35]  sn An allusion to Ps 22:18.

[27:37]  ⁵⁹ tn Here καί (kai) has not been translated.

[27:37]  ⁶⁰ 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.

[27:37]  ⁶¹ tn Grk “was written.”

[27:39]  ⁶² tn Here δέ (de) has not been translated.

[27:40]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ tn Here καί (kai) has not been translated.

[27:41]  ⁶⁶ tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.

[27:41]  ⁶⁷ tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

[27:41]  ⁶⁸ tn Grk “Mocking him, the chief priests…said.”

[27:42]  ⁶⁹ 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]  ⁷⁰ sn An allusion to Ps 22:8.

[27:44]  ⁷¹ tn Here δέ (de) has not been translated.

[27:44]  ⁷² 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).

[22:63]  ⁷³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:63]  ⁷⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:64]  ⁷⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:64]  ⁷⁶ 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]  ⁷⁷ 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]  ⁷⁸ tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).

[23:11]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:35]  ⁸² 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]  ⁸³ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ⁸⁴ tn This is a first class condition in the Greek text.

[23:35]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ tn This is also a first class condition in the Greek text.

[23:38]  ⁸⁸ 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]  ⁸⁹ 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]  ⁹⁰ 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.

[19:2]  ⁹¹ tn Grk “And the soldiers.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:2]  ⁹² tn Or “wove.”

[19:2]  ⁹³ sn The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus’ “kingship.” Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the “radiant corona,” a type of crown portrayed on ruler’s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor).

[19:2]  ⁹⁴ sn The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.

[19:3]  ⁹⁵ tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:3]  ⁹⁶ tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (hrconto).

[19:3]  ⁹⁷ tn Or “Long live the King of the Jews!”

[19:3]  sn The greeting used by the soldiers, “Hail, King of the Jews!”, is a mockery based on the standard salutation for the Roman emperor, “Ave, Caesar!” (“Hail to Caesar!”).

[19:3]  ⁹⁸ tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).