Mazmur 22:6-8
Konteks22:6 But I 1 am a worm, 2 not a man; 3
people insult me and despise me. 4
22:7 All who see me taunt 5 me;
they mock me 6 and shake their heads. 7
“Commit yourself 9 to the Lord!
Let the Lord 10 rescue him!
Let the Lord 11 deliver him, for he delights in him.” 12
Mazmur 44:22
Konteks44:22 Yet because of you 13 we are killed all day long;
we are treated like 14 sheep at the slaughtering block. 15
Yeremia 15:15
Konteks“Lord, you know how I suffer. 17
Take thought of me and care for me.
Pay back for me those who have been persecuting me.
Do not be so patient with them that you allow them to kill me.
Be mindful of how I have put up with their insults for your sake.
Yohanes 15:21-24
Konteks15:21 But they will do all these things to you on account of 18 my name, because they do not know the one who sent me. 19 15:22 If I had not come and spoken to them, they would not be guilty of sin. 20 But they no longer have any excuse for their sin. 15:23 The one who hates me hates my Father too. 15:24 If I had not performed 21 among them the miraculous deeds 22 that no one else did, they would not be guilty of sin. 23 But now they have seen the deeds 24 and have hated both me and my Father. 25
[22:6] 1 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] 2 tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).
[22:6] 3 tn Or “not a human being.” The psalmist perceives himself as less than human.
[22:6] 4 tn Heb “a reproach of man and despised by people.”
[22:7] 5 tn Or “scoff at, deride, mock.”
[22:7] 6 tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.
[22:7] 7 sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.
[22:8] 8 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] 9 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
[22:8] 10 tn Heb “Let him”; the referent (the
[22:8] 11 tn Heb “Let him”; the referent (the
[22:8] 12 tn That is, “for he [the
[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.
[44:22] 13 tn The statement “because of you” (1) may simply indicate that God is the cause of the Israelites’ defeat (see vv. 9-14, where the nation’s situation is attributed directly to God’s activity, and cf. NEB, NRSV), or (2) it may suggest they suffer because of their allegiance to God (see Ps 69:7 and Jer 15:15). In this case one should translate, “for your sake” (cf. NASB, NIV). The citation of this verse in Rom 8:36 follows the LXX (Ps 43:23 LXX), where the Greek term ἕνεκεν (Jeneken; LXX ἕνεκα) may likewise mean “because of” or “for the sake of” (BDAG 334 s.v. ἕνεκα 1).
[44:22] 14 tn Or “regarded as.”
[44:22] 15 tn Heb “like sheep of slaughtering,” that is, sheep destined for slaughter.
[15:15] 16 tn The words “I said” are not in the text. They are supplied in the translation for clarity to mark the shift from the
[15:15] 17 tn The words “how I suffer” are not in the text but are implicit from the continuation. They are supplied in the translation for clarity. Jeremiah is not saying “you are all knowing.”
[15:21] 18 tn Or “because of.”
[15:21] 19 tn Jesus is referring to God as “the one who sent me.”
[15:22] 20 tn Grk “they would not have sin” (an idiom).
[15:22] sn Jesus now describes the guilt of the world. He came to these people with both words (15:22) and sign-miracles (15:24), yet they remained obstinate in their unbelief, and this sin of unbelief was without excuse. Jesus was not saying that if he had not come and spoken to these people they would be sinless; rather he was saying that if he had not come and spoken to them, they would not be guilty of the sin of rejecting him and the Father he came to reveal. Rejecting Jesus is the one ultimate sin for which there can be no forgiveness, because the one who has committed this sin has at the same time rejected the only cure that exists. Jesus spoke similarly to the Pharisees in 9:41: “If you were blind, you would have no sin (same phrase as here), but now you say ‘We see’ your sin remains.”
[15:24] 21 tn Or “If I had not done.”
[15:24] 22 tn Grk “the works.”
[15:24] 23 tn Grk “they would not have sin” (an idiom).
[15:24] 24 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] 25 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.
