Discovery BoxJob 30:9-10
Context30:9 “And now I have become their taunt song;
I have become a byword 1 among them.
30:10 They detest me and maintain their distance; 2
they do not hesitate to spit in my face.
Psalms 35:15-16
Context35:15 But when I stumbled, they rejoiced and gathered together;
they gathered together to ambush me. 3
They tore at me without stopping to rest. 4
35:16 When I tripped, they taunted me relentlessly, 5
and tried to bite me. 6
Psalms 69:12
Context69:12 Those who sit at the city gate gossip about me;
drunkards mock me in their songs. 7
Psalms 69:26
Context69:26 For they harass 8 the one whom you discipline; 9
they spread the news about the suffering of those whom you punish. 10
Proverbs 24:17-18
Context24:17 Do not rejoice when your enemy falls, 11
and when he stumbles do not let your heart rejoice,
24:18 lest the Lord see it, and be displeased, 12
and turn his wrath away from him. 13
Micah 7:8-10
Context7:8 My enemies, 14 do not gloat 15 over me!
Though I have fallen, I will get up.
Though I sit in darkness, the Lord will be my light. 16
7:9 I must endure 17 the Lord’s anger,
for I have sinned against him.
But then 18 he will defend my cause, 19
and accomplish justice on my behalf.
He will lead me out into the light;
I will experience firsthand 20 his deliverance. 21
7:10 When my enemies see this, they will be covered with shame.
They say 22 to me, “Where is the Lord your God?”
I will gloat over them. 23
Then they will be trampled down 24
like mud in the streets.
Matthew 26:67-68
Context26:67 Then they spat in his face and struck him with their fists. And some slapped him, 26:68 saying, “Prophesy for us, you Christ! 25 Who hit you?” 26
Matthew 27:29
Context27:29 and after braiding 27 a crown of thorns, 28 they put it on his head. They 29 put a staff 30 in his right hand, and kneeling down before him, they mocked him: 31 “Hail, king of the Jews!” 32
Matthew 27:39-44
Context27:39 Those 33 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! 34 If you are God’s Son, come down 35 from the cross!” 27:41 In 36 the same way even the chief priests – together with the experts in the law 37 and elders 38 – were mocking him: 39 27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down 40 now from the cross, we will believe in him! 27:43 He trusts in God – let God, if he wants to, deliver him now 41 because he said, ‘I am God’s Son’!” 27:44 The 42 robbers who were crucified with him also spoke abusively to him. 43
Hebrews 11:36
Context11:36 And others experienced mocking and flogging, and even chains and imprisonment.
[30:9] 1 tn The idea is that Job has become proverbial, people think of misfortune and sin when they think of him. The statement uses the ordinary word for “word” (מִלָּה, millah), but in this context it means more: “proverb; byword.”
[30:10] 2 tn Heb “they are far from me.”
[35:15] 3 tn Heb “they gathered together against me, stricken [ones], and I did not know.” The Hebrew form נֵכִים (nekhim, “stricken ones” ?) is problematic. Some suggest an emendation to נָכְרִים[כְ] (kÿnokhÿrim, “foreigners”) or “like foreigners,” which would fit with what follows, “[like] foreigners that I do not recognize.” Perhaps the form should be read as a Qal active participle, נֹכִים (nokhim, “ones who strike”) from the verbal root נָכָה (nakhah, “to strike”). The Qal of this verb is unattested in biblical Hebrew, but the peal (basic) stem appears in Old Aramaic (J. Fitzmyer, The Aramaic Inscriptions of Sefire [BibOr], 114; DNWSI 1:730.) In this case one might translate, “attackers gathered together against me though I was not aware of it” (cf. NASB “smiters”; NEB, NRSV “ruffians”; NIV “attackers”).
[35:15] 4 tn Heb “they tore and did not keep quiet.” By using the verb “tear,” the psalmist likens his enemies to a wild animal (see Hos 13:8). In v. 17 he compares them to hungry young lions.
[35:16] 5 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] 6 tn Heb “gnashing at me with their teeth.” The infinitive absolute adds a complementary action – they gnashed with their teeth as they taunted.
[69:12] 7 tn Heb “the mocking songs of the drinkers of beer.”
[69:26] 8 tn Or “persecute”; Heb “chase.”
[69:26] 9 tn Heb “for you, the one whom you strike, they chase.”
[69:26] 10 tn Heb “they announce the pain of your wounded ones” (i.e., “the ones whom you wounded,” as the parallel line makes clear).
[24:17] 11 sn The saying (vv. 17, 18) warns against gloating over the misfortune of one’s enemies. The prohibition is formed with two negated jussives “do not rejoice” and “let not be glad,” the second qualified by “your heart” as the subject, signifying the inner satisfaction of such a defeat.
[24:18] 12 tn Heb “and [it is] evil in his eyes.”
[24:18] 13 sn The judgment of God should strike a note of fear in the heart of people (e.g., Lev 19:17-18). His judgment is not to be taken lightly, or personalized as a victory. If that were to happen, then the
[7:8] 14 tn The singular form is understood as collective.
[7:8] 15 tn Or “rejoice” (KJV, NAB, NASB, NRSV); NCV “don’t laugh at me.”
[7:8] 16 sn Darkness represents judgment; light (also in v. 9) symbolizes deliverance. The
[7:9] 19 tn Or “plead my case” (NASB and NIV both similar); NRSV “until he takes my side.”
[7:9] 21 tn Or “justice, vindication.”
[7:10] 22 tn Heb “who say.” A new sentence was begun here in the translation for stylistic reasons.
[7:10] 23 tn Heb “My eyes will look on them.”
[7:10] 24 tn Heb “a trampled-down place.”
[26:68] 25 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:68] 26 tn Grk “Who is the one who hit you?”
[27:29] 28 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] 29 tn Here καί (kai) has not been translated.
[27:29] 30 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
[27:29] 31 tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[27:29] 32 tn Or “Long live the King of the Jews!”
[27:39] 33 tn Here δέ (de) has not been translated.
[27:40] 34 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] 35 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 Ë1,13 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] 36 tn Here καί (kai) has not been translated.
[27:41] 37 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.
[27:41] 38 tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
[27:41] 39 tn Grk “Mocking him, the chief priests…said.”
[27:42] 40 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] 41 sn An allusion to Ps 22:8.
[27:44] 42 tn Here δέ (de) has not been translated.
[27:44] 43 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).
