Mazmur 22:7

22:7 All who see me taunt ¹  me;

they mock me ²  and shake their heads. ³ 

Yesaya 53:3

53:3 He was despised and rejected by people, ⁴ 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ⁵ 

he was despised, and we considered him insignificant. ⁶ 

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! ⁷  Who hit you?” ⁸ 

Markus 10:34

10:34 They will mock him, spit on him, flog ⁹  him severely, and kill him. Yet ¹⁰  after three days, ¹¹  he will rise again.”

Lukas 17:25

17:25 But first he must ¹²  suffer many things and be rejected by this generation.

Yohanes 18:22-23

18:22 When Jesus ¹³  had said this, one of the high priest’s officers who stood nearby struck him on the face and said, ¹⁴  “Is that the way you answer the high priest?” 18:23 Jesus replied, ¹⁵  “If I have said something wrong, ¹⁶  confirm ¹⁷  what is wrong. ¹⁸  But if I spoke correctly, why strike me?”

Yohanes 19:3

19:3 They ¹⁹  came up to him again and again ²⁰  and said, “Hail, king of the Jews!” ²¹  And they struck him repeatedly ²²  in the face.

[22:7]  ¹ tn Or “scoff at, deride, mock.”

[22:7]  ² tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.

[22:7]  ³ sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.

[53:3]  ⁴ 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]  ⁵ 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]  ⁶ sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[26:68]  ⁷ 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]  ⁸ 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.

[10:34]  ⁹ tn Traditionally, “scourge him” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[10:34]  ¹⁰ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[10:34]  ¹¹ tc Most mss, especially the later ones (A^[*^] W Θ Ë^1,13 Ï sy), have “on the third day” (τῇ τρίτῃ ἡμέρᾳ, th trith Jhmera) instead of “after three days.” But not only does Mark nowhere else speak of the resurrection as occurring on the third day, the idiom he uses is a harder reading (cf. Mark 8:31; 9:31, though in the latter text the later witnesses also have τῇ τρίτῃ ἡμέρᾳ). Further, τῇ τρίτῃ ἡμέρᾳ conforms to the usage that is almost universally used in Matthew and Luke, and is found in the parallels to this text (Matt 20:19; Luke 18:33). Thus, scribes would be doubly motivated to change the wording. The most reliable witnesses, along with several other mss (א B C D L Δ Ψ 579 892 2427 it co), have resisted this temptation.

[17:25]  ¹² sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).

[18:22]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:22]  ¹⁴ tn Grk “one of the high priest’s servants standing by gave Jesus a strike, saying.” For the translation of ῥάπισμα (rJapisma), see L&N 19.4.

[18:23]  ¹⁵ tn Grk “Jesus answered him.”

[18:23]  ¹⁶ tn Or “something incorrect.”

[18:23]  ¹⁷ tn Grk “testify.”

[18:23]  ¹⁸ tn Or “incorrect.”

[19:3]  ¹⁹ 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]  ²⁰ tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (hrconto).

[19:3]  ²¹ 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]  ²² tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).