2 Chronicles 30:10

30:10 The messengers journeyed from city to city through the land of Ephraim and Manasseh as far as Zebulun, but people mocked and ridiculed them. ¹ 

Psalms 35:16

35:16 When I tripped, they taunted me relentlessly, ² 

and tried to bite me. ³ 

Isaiah 28:22

28:22 So now, do not mock,

or your chains will become heavier!

For I have heard a message about decreed destruction,

from the sovereign master, the Lord who commands armies, against the entire land. ⁴ 

Jeremiah 5:12-13

5:12 “These people have denied what the Lord says. ⁵ 

They have said, ‘That is not so! ⁶ 

No harm will come to us.

We will not experience war and famine. ⁷ 

5:13 The prophets will prove to be full of wind. ⁸ 

The Lord has not spoken through them. ⁹ 

So, let what they say happen to them.’”

Jeremiah 20:7

Jeremiah Complains about the Reaction to His Ministry

20:7 Lord, you coerced me into being a prophet,

and I allowed you to do it.

You overcame my resistance and prevailed over me. ¹⁰ 

Now I have become a constant laughingstock.

Everyone ridicules me.

Luke 18:32

18:32 For he will be handed over ¹¹  to the Gentiles; he will be mocked, ¹²  mistreated, ¹³  and spat on. ¹⁴ 

Luke 22:63-64

22:63 Now ¹⁵  the men who were holding Jesus ¹⁶  under guard began to mock him and beat him. 22:64 They ¹⁷  blindfolded him and asked him repeatedly, ¹⁸  “Prophesy! Who hit you?” ¹⁹ 

Luke 23:11

23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, ²⁰  dressing him in elegant clothes, ²¹  Herod ²²  sent him back to Pilate.

Luke 23:36

23:36 The soldiers also mocked him, coming up and offering him sour wine, ²³ 

Acts 2:13

2:13 But others jeered at the speakers, ²⁴  saying, “They are drunk on new wine!” ²⁵ 

Acts 17:32

17:32 Now when they heard about ²⁶  the resurrection from the dead, some began to scoff, ²⁷  but others said, “We will hear you again about this.”

Hebrews 11:36

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

[30:10]  ¹ tn Heb “and they were mocking them and ridiculing them.”

[35:16]  ² tc The MT reads “as profane [ones] of mockers of food,” which is nonsensical. The present translation assumes (1) an emendation of בְּחַנְפֵי (bÿkhanfey, “as profane men”) to בְּחַנְפִי (bekhanfiy, “when I tripped”; preposition + Qal infinitive construct from II חָנַף [“limp”] + first common singular pronominal suffix) and (2) an emendation of לַעֲגֵי מָעוֹג (la’agey ma’og, “mockers of food”) to עָגוּ[ם]לַעְגָּ (la’gam ’agu, “[with] taunting they taunted”; masculine plural noun with enclitic mem + Qal perfect third common plural from לַּעַג [la’ag, “taunt”]).

[35:16]  ³ tn Heb “gnashing at me with their teeth.” The infinitive absolute adds a complementary action – they gnashed with their teeth as they taunted.

[28:22]  ⁴ tn Or “the whole earth” (KJV, ASV, NAB, NCV).

[5:12]  ⁵ tn Heb “have denied the Lord.” The words “What…says” are implicit in what follows.

[5:12]  ⁶ tn Or “he will do nothing”; Heb “Not he [or it]!”

[5:12]  ⁷ tn Heb “we will not see the sword and famine.”

[5:13]  ⁸ tn Heb “will be wind.”

[5:13]  ⁹ tc Heb “the word is not in them.” The MT has a highly unusual form here, the Piel perfect with the definite article (הַדִּבֵּר, haddibber). It is undoubtedly best to read with the LXX (Greek version) and one Hebrew ms the article on the noun (הַדָּבָר, haddavar).

[20:7]  ¹⁰ tn The translation is admittedly interpretive but so is every other translation that tries to capture the nuance of the verb rendered here “coerced.” Here the Hebrew text reads: “You [ – ]ed me and I let myself be [ – ]ed. You overpowered me and prevailed.” The value one assigns to [ – ] is in every case interpretive based on what one thinks the context is referring to. The word is rendered “deceived” or “tricked” by several English versions (see, e.g., KJV, NASB, TEV, ICV) as though God had misled him. It is rendered “enticed” by some (see, e.g., NRSV, NJPS) as though God had tempted him with false hopes. Some go so far as to accuse Jeremiah of accusing God of metaphorically “raping” him. It is true that the word is used of “seducing” a virgin in Exod 22:15 and that it is used in several places to refer to “deceiving” someone with false words (Prov 24:28; Ps 78:36). It is also true that it is used of “coaxing” someone to reveal something he does not want to (Judg 14:15; 16:5) and of “enticing” someone to do something on the basis of false hopes (1 Kgs 22:20-22; Prov 1:10). However, it does not always have negative connotations or associations. In Hos 2:14 (2:16 HT) God “charms” or “woos” Israel, his estranged ‘wife,’ into the wilderness where he hopes to win her back to himself. What Jeremiah is alluding to here is crucial for translating and interpreting the word. There is no indication in this passage that Jeremiah is accusing God of misleading him or raising false hopes; God informed him at the outset that he would encounter opposition (1:17-19). Rather, he is alluding to his call to be a prophet, a call which he initially resisted but was persuaded to undertake because of God’s persistence (Jer 1:7-10). The best single word to translate ‘…’ with is thus “persuaded” or “coerced.” The translation spells out the allusion explicitly so the reader is not left wondering about what is being alluded to when Jeremiah speaks of being “coerced.” The translation “I let you do it” is a way of rendering the Niphal of the same verb which must be tolerative rather than passive since the normal passive for the Piel would be the Pual (See IBHS 389-90 §23.4g for discussion and examples.). The translation “you overcame my resistance” is based on allusion to the same context (1:7-10) and the parallel use of חָזַק (khazaq) as a transitive verb with a direct object in 1 Kgs 16:22.

[18:32]  ¹¹ sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).

[18:32]  ¹² sn See Luke 22:63; 23:11, 36.

[18:32]  ¹³ tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”

[18:32]  ¹⁴ sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.

[22:63]  ¹⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:63]  ¹⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:64]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:64]  ¹⁸ tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.

[22:64]  ¹⁹ tn Grk “Who is the one who hit you?”

[23:11]  ²⁰ tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.

[23:11]  ²¹ sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.

[23:11]  ²² tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:36]  ²³ sn Sour wine was cheap wine, called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further.

[2:13]  ²⁴ tn The words “the speakers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.

[2:13]  ²⁵ tn Grk “They are full of new wine!”

[17:32]  ²⁶ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ²⁷ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).