Amos 7:12

7:12 Amaziah then said to Amos, “Leave, you visionary! ¹  Run away to the land of Judah! Earn your living ²  and prophesy there!

Matthew 26:68

26:68 saying, “Prophesy for us, you Christ! ³  Who hit you?” ⁴ 

Matthew 27:29

27:29 and after braiding ⁵  a crown of thorns, ⁶  they put it on his head. They ⁷  put a staff ⁸  in his right hand, and kneeling down before him, they mocked him: ⁹  “Hail, king of the Jews!” ¹⁰ 

Matthew 27:41-43

27:41 In ¹¹  the same way even the chief priests – together with the experts in the law ¹²  and elders ¹³  – were mocking him: ¹⁴  27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down ¹⁵  now from the cross, we will believe in him! 27:43 He trusts in God – let God, if he wants to, deliver him now ¹⁶  because he said, ‘I am God’s Son’!”

Mark 15:29

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,

Mark 15:32

15:32 Let the Christ, ¹⁷  the king of Israel, come down from the cross now, that we may see and believe!” Those who were crucified with him also spoke abusively to him. ¹⁸ 

Hebrews 11:36

11:36 And others experienced mocking and flogging, and even chains and imprisonment.

¹ tn Traditionally, “seer.” The word is a synonym for “prophet,” though it may carry a derogatory tone on the lips of Amaziah.

² tn Heb “Eat bread there.”

³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

⁴ tn Grk “Who is the one who hit you?”

⁵ tn Or “weaving.”

⁶ 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.

⁷ tn Here καί (kai) has not been translated.

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

⁹ tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

¹⁰ tn Or “Long live the King of the Jews!”

¹¹ tn Here καί (kai) has not been translated.

¹² tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.

¹³ tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

¹⁴ tn Grk “Mocking him, the chief priests…said.”

¹⁵ 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.

¹⁶ sn An allusion to Ps 22:8.

¹⁷ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

¹⁸ sn Mark’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).