Isaiah 50:6

50:6 I offered my back to those who attacked, ¹ 

my jaws to those who tore out my beard;

I did not hide my face

from insults and spitting.

Isaiah 53:3

53:3 He was despised and rejected by people, ² 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ³ 

he was despised, and we considered him insignificant. ⁴ 

Matthew 26:67-68

26:67 Then they spat in his face and struck him with their fists. And some slapped him, 26:68 saying, “Prophesy for us, you Christ! ⁵  Who hit you?” ⁶ 

Matthew 27:29-30

27:29 and after braiding ⁷  a crown of thorns, ⁸  they put it on his head. They ⁹  put a staff ¹⁰  in his right hand, and kneeling down before him, they mocked him: ¹¹  “Hail, king of the Jews!” ¹²  27:30 They ¹³  spat on him and took the staff ¹⁴  and struck him repeatedly ¹⁵  on the head.

Matthew 27:38-44

27:38 Then two outlaws were crucified with him, one on his right and one on his left. 27:39 Those ¹⁶  who passed by defamed him, shaking their heads 27:40 and saying, “You who can destroy the temple and rebuild it in three days, save yourself! ¹⁷  If you are God’s Son, come down ¹⁸  from the cross!” 27:41 In ¹⁹  the same way even the chief priests – together with the experts in the law ²⁰  and elders ²¹  – were mocking him: ²²  27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down ²³  now from the cross, we will believe in him! 27:43 He trusts in God – let God, if he wants to, deliver him now ²⁴  because he said, ‘I am God’s Son’!” 27:44 The ²⁵  robbers who were crucified with him also spoke abusively to him. ²⁶ 

Luke 23:11

23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, ²⁷  dressing him in elegant clothes, ²⁸  Herod ²⁹  sent him back to Pilate.

Luke 23:35-37

23:35 The people also stood there watching, but the rulers ridiculed ³⁰  him, saying, “He saved others. Let him save ³¹  himself if ³²  he is the Christ ³³  of God, his chosen one!” 23:36 The soldiers also mocked him, coming up and offering him sour wine, ³⁴  23:37 and saying, “If ³⁵  you are the king of the Jews, save yourself!”

Hebrews 12:2

12:2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. ³⁶ 

[50:6]  ¹ tn Or perhaps, “who beat [me].”

[53:3]  ² tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).

[53:3]  ³ tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).

[53:3]  ⁴ sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[26:68]  ⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:68]  ⁶ tn Grk “Who is the one who hit you?”

[27:29]  ⁷ tn Or “weaving.”

[27:29]  ⁸ 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.

[27:29]  ⁹ tn Here καί (kai) has not been translated.

[27:29]  ¹⁰ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.

[27:29]  ¹¹ tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[27:29]  ¹² tn Or “Long live the King of the Jews!”

[27:30]  ¹³ tn Here καί (kai) has not been translated.

[27:30]  ¹⁴ tn Or “the reed.”

[27:30]  ¹⁵ tn The verb here has been translated as an iterative imperfect.

[27:39]  ¹⁶ tn Here δέ (de) has not been translated.

[27:40]  ¹⁷ sn There is rich irony in the statements of those who were passing by, “save yourself!” and “come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.

[27:40]  ¹⁸ tc ‡ Many important witnesses (א* A D pc it sy^[s],p) read καί (kai, here with the force of “then”) before κατάβηθι (katabhqi, “come down”). The shorter reading may well be due to homoioarcton, but judging by the diverse external evidence (א² B L W Θ 0250 Ë^1,13 33 Ï lat) it is equally possible that the shorter reading is original (and is so considered for this translation). NA²⁷ puts the καί in brackets, indicating doubts as to its authenticity.

[27:41]  ¹⁹ tn Here καί (kai) has not been translated.

[27:41]  ²⁰ tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.

[27:41]  ²¹ tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

[27:41]  ²² tn Grk “Mocking him, the chief priests…said.”

[27:42]  ²³ 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.

[27:43]  ²⁴ sn An allusion to Ps 22:8.

[27:44]  ²⁵ tn Here δέ (de) has not been translated.

[27:44]  ²⁶ sn Matthew’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).

[23:11]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:35]  ³⁰ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[23:35]  ³¹ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ³² tn This is a first class condition in the Greek text.

[23:35]  ³³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:36]  ³⁴ 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.

[23:37]  ³⁵ tn This is also a first class condition in the Greek text.

[12:2]  ³⁶ sn An allusion to Ps 110:1.