Mazmur 69:9

69:9 Certainly ¹  zeal for ²  your house ³  consumes me;

I endure the insults of those who insult you. ⁴ 

Mazmur 69:20

69:20 Their insults are painful ⁵  and make me lose heart; ⁶ 

I look ⁷  for sympathy, but receive none, ⁸ 

for comforters, but find none.

Mazmur 89:50-51

89:50 Take note, O Lord, ⁹  of the way your servants are taunted, ¹⁰ 

and of how I must bear so many insults from people! ¹¹ 

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

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

Matius 10:25

10:25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house ‘Beelzebul,’ how much more will they defame the members of his household!

Yohanes 15:24

15:24 If I had not performed ¹³  among them the miraculous deeds ¹⁴  that no one else did, they would not be guilty of sin. ¹⁵  But now they have seen the deeds ¹⁶  and have hated both me and my Father. ¹⁷ 

[69:9]  ¹ tn Or “for.” This verse explains that the psalmist’s suffering is due to his allegiance to God.

[69:9]  ² tn Or “devotion to.”

[69:9]  ³ sn God’s house, the temple, here represents by metonymy God himself.

[69:9]  ⁴ 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.

[69:20]  ⁵ tn Heb “break my heart.” The “heart” is viewed here as the origin of the psalmist’s emotions.

[69:20]  ⁶ tn The verb form appears to be a Qal preterite from an otherwise unattested root נוּשׁ (nush), which some consider an alternate form of אָנַשׁ (’anash, “be weak; be sick”; see BDB 60 s.v. I אָנַשׁ). Perhaps the form should be emended to a Niphal, וָאֵאָנְשָׁה (va’e’onshah, “and I am sick”). The Niphal of אָנַשׁ occurs in 2 Sam 12:15, where it is used to describe David’s sick child.

[69:20]  ⁷ tn Heb “wait.”

[69:20]  ⁸ tn Heb “and I wait for sympathy, but there is none.” The form נוּד (nud) is an infinitive functioning as a verbal noun:, “sympathizing.” Some suggest emending the form to a participle נָד (nad, “one who shows sympathy”). The verb נוּד (nud) also has the nuance “show sympathy” in Job 2:11; 42:11 and Isa 51:19.

[89:50]  ⁹ tc Many medieval Hebrew mss read here יְהוָה (yehvah, “the Lord”).

[89:50]  ¹⁰ tn Heb “remember, O Lord, the taunt against your servants.” Many medieval Hebrew mss read the singular here, “your servant” (that is, the psalmist).

[89:50]  ¹¹ tn Heb “my lifting up in my arms [or “against my chest”] all of the many, peoples.” The term רַבִּים (rabbim, “many”) makes no apparent sense here. For this reason some emend the text to רִבֵי (rivey, “attacks by”), a defectively written plural construct form of רִיב (riv, “dispute; quarrel”).

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

[15:24]  ¹³ tn Or “If I had not done.”

[15:24]  ¹⁴ tn Grk “the works.”

[15:24]  ¹⁵ tn Grk “they would not have sin” (an idiom).

[15:24]  ¹⁶ tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ¹⁷ tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.