Mazmur 31:11
Konteks31:11 Because of all my enemies, people disdain me; 1
my neighbors are appalled by my suffering 2 –
those who know me are horrified by my condition; 3
those who see me in the street run away from me.
Ayub 19:13-19
Konteks19:13 “He has put my relatives 4 far from me;
my acquaintances only 5 turn away from me.
19:14 My kinsmen have failed me;
my friends 6 have forgotten me. 7
19:15 My guests 8 and my servant girls
consider 9 me a stranger;
I am a foreigner 10 in their eyes.
19:16 I summon 11 my servant, but he does not respond,
even though I implore 12 him with my own mouth.
19:17 My breath is repulsive 13 to my wife;
I am loathsome 14 to my brothers. 15
19:18 Even youngsters have scorned me;
when I get up, 16 they scoff at me. 17
19:19 All my closest friends 18 detest me;
and those whom 19 I love have turned against me. 20
Matius 26:48-50
Konteks26:48 (Now the betrayer 21 had given them a sign, saying, “The one I kiss is the man. 22 Arrest him!”) 23 26:49 Immediately 24 he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. 25 26:50 Jesus 26 said to him, “Friend, do what you are here to do.” Then they came and took hold 27 of Jesus and arrested him.
Matius 26:56
Konteks26:56 But this has happened so that 28 the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.
Matius 26:70-74
Konteks26:70 But he denied it in front of them all: 29 “I don’t know what you’re talking about!” 26:71 When 30 he went out to the gateway, another slave girl 31 saw him and said to the people there, “This man was with Jesus the Nazarene.” 26:72 He denied it again with an oath, “I do not know the man!” 26:73 After 32 a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent 33 gives you away!” 26:74 At that he began to curse, and he swore with an oath, “I do not know the man!” At that moment a rooster crowed. 34
Yohanes 1:11
Konteks1:11 He came to what was his own, 35 but 36 his own people 37 did not receive him. 38
Yohanes 7:5
Konteks7:5 (For not even his own brothers believed in him.) 39
[31:11] 1 tn Heb “because of all my enemies I am a reproach.”
[31:11] 2 tc Heb “and to my neighbors, exceedingly.” If the MT is retained, then these words probably go with what precedes. However the syntactical awkwardness of the text suggests it is textually corrupt. P. C. Craigie (Psalms 1-50 [WBC], 258) suggests that the initial mem (מ) on מְאֹד (me’od, “exceedingly”) be understood as an enclitic mem (ם) which was originally suffixed to the preceding form and then later misinterpreted. The resulting form אֵד (’ed) can then be taken as a defectively written form of אֵיד (’ed, “calamity”). If one follows this emendation, then the text reads literally, “and to my neighbors [I am one who experiences] calamity.” The noun פַחַד (fakhad, “[object of] horror”) occurs in the next line; אֵיד and פַחַד appear in parallelism elsewhere (see Prov 1:26-27).
[31:11] 3 tn Heb “and [an object of ] horror to those known by me.”
[19:13] 5 tn The LXX apparently took אַךְ־זָרוּ (’akh, “even, only,” and zaru, “they turn away”) together as if it was the verb אַכְזָרוּ (’akhzaru, “they have become cruel,” as in 20:21). But the grammar in the line would be difficult with this. Moreover, the word is most likely from זוּר (zur, “to turn away”). See L. A. Snijders, “The Meaning of zar in the Old Testament,” OTS 10 (1964): 1-154 (especially p. 9).
[19:14] 6 tn The Pual participle is used for those “known” to him, or with whom he is “familiar,” whereas קָרוֹב (qarov, “near”) is used for a relative.
[19:14] 7 tn Many commentators add the first part of v. 15 to this verse, because it is too loaded and this is too short. That gives the reading “My kinsmen and my familiar friends have disappeared, they have forgotten me (15) the guests I entertained.” There is not much support for this, nor is there much reason for it.
[19:15] 8 tn The Hebrew גָּרֵי בֵיתִי (gare beti, “the guests of my house”) refers to those who sojourned in my house – not residents, but guests.
[19:15] 9 tn The form of the verb is a feminine plural, which would seem to lend support to the proposed change of the lines (see last note to v. 14). But the form may be feminine primarily because of the immediate reference. On the other side, the suffix of “their eyes” is a masculine plural. So the evidence lies on both sides.
[19:15] 10 tn This word נָכְרִי (nokhri) is the person from another race, from a strange land, the foreigner. The previous word, גֵּר (ger), is a more general word for someone who is staying in the land but is not a citizen, a sojourner.
[19:16] 11 tn The verb קָרָא (qara’) followed by the ל (lamed) preposition means “to summon.” Contrast Ps 123:2.
[19:16] 12 tn Heb “plead for grace” or “plead for mercy” (ESV).
[19:17] 13 tn The Hebrew appears to have “my breath is strange to my wife.” This would be the meaning if the verb was from זוּר (zur, “to turn aside; to be a stranger”). But it should be connected to זִיר (zir), cognate to Assyrian zaru, “to feel repugnance toward.” Here it is used in the intransitive sense, “to be repulsive.” L. A. Snijders, following Driver, doubts the existence of this second root, and retains “strange” (“The Meaning of zar in the Old Testament,” OTS 10 [1964]: 1-154).
[19:17] 14 tn The normal meaning here would be based on the root חָנַן (khanan, “to be gracious”). And so we have versions reading “although I entreated” or “my supplication.” But it seems more likely it is to be connected to another root meaning “to be offensive; to be loathsome.” For the discussion of the connection to the Arabic, see E. Dhorme, Job, 278.
[19:17] 15 tn The text has “the sons of my belly [= body].” This would normally mean “my sons.” But they are all dead. And there is no suggestion that Job had other sons. The word “my belly” will have to be understood as “my womb,” i.e., the womb I came from. Instead of “brothers,” the sense could be “siblings” (both brothers and sisters; G. R. Driver and G. B. Gray, Job [ICC], 2:168).
[19:18] 16 sn The use of the verb “rise” is probably fairly literal. When Job painfully tries to get up and walk, the little boys make fun of him.
[19:18] 17 tn The verb דִּבֵּר (dibber) followed by the preposition בּ (bet) indicates speaking against someone, namely, scoffing or railing against someone (see Ps 50:20; 78:19). Some commentators find another root with the meaning “to turn one’s back on; to turn aside from.” The argument is rendered weak philologically because it requires a definition “from” for the preposition bet. See among others I. Eitan, “Studies in Hebrew Roots,” JQR 14 (1923-24): 31-52 [especially 38-41].
[19:19] 18 tn Heb “men of my confidence,” or “men of my council,” i.e., intimate friends, confidants.
[19:19] 19 tn The pronoun זֶה (zeh) functions here in the place of a nominative (see GKC 447 §138.h).
[19:19] 20 tn T. Penar translates this “turn away from me” (“Job 19,19 in the Light of Ben Sira 6,11,” Bib 48 [1967]: 293-95).
[26:48] 21 tn Grk “the one who betrays him.”
[26:48] 22 tn Grk “The one I kiss is he.”
[26:48] 23 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
[26:49] 24 tn Here καί (kai) has not been translated.
[26:49] 25 sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.
[26:50] 26 tn Here δέ (de) has not been translated.
[26:50] 27 tn Grk “and put their hands on Jesus.”
[26:56] 28 tn Grk “But so that”; the verb “has happened” is implied.
[26:70] 29 tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[26:71] 30 tn Here δέ (de) has not been translated.
[26:71] 31 tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).
[26:73] 32 tn Here δέ (de) has not been translated.
[26:73] 33 tn Grk “your speech.”
[26:74] 34 tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorofwnia; the term is used in Mark 13:35 and is found in some
[1:11] 35 tn Grk “to his own things.”
[1:11] 36 tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”
[1:11] 37 tn “People” is not in the Greek text but is implied.
[1:11] 38 sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.
