Jude 1:25

1:25 to the only God our Savior through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time, and now, and for all eternity. Amen.

Psalms 69:12

69:12 Those who sit at the city gate gossip about me;

drunkards mock me in their songs. ¹ 

Matthew 27:29

27:29 and after braiding ²  a crown of thorns, ³  they put it on his head. They ⁴  put a staff ⁵  in his right hand, and kneeling down before him, they mocked him: ⁶  “Hail, king of the Jews!” ⁷ 

Matthew 27:39-44

27:39 Those ⁸  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! ⁹  If you are God’s Son, come down ¹⁰  from the cross!” 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’!” 27:44 The ¹⁷  robbers who were crucified with him also spoke abusively to him. ¹⁸ 

Matthew 27:2

27:2 They ¹⁹  tied him up, led him away, and handed him over to Pilate ²⁰  the governor. ²¹ 

Matthew 2:13

The Escape to Egypt

2:13 After they had gone, an ²²  angel of the Lord ²³  appeared to Joseph in a dream and said, “Get up, take the child and his mother and flee to Egypt, and stay there until I tell you, for Herod ²⁴  is going to look for the child to kill him.”

[69:12]  ¹ tn Heb “the mocking songs of the drinkers of beer.”

[27:29]  ² tn Or “weaving.”

[27:29]  ³ 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]  ⁴ tn Here καί (kai) has not been translated.

[27:29]  ⁵ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.

[27:29]  ⁶ tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[27:29]  ⁷ tn Or “Long live the King of the Jews!”

[27:39]  ⁸ tn Here δέ (de) has not been translated.

[27:40]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Here καί (kai) has not been translated.

[27:41]  ¹² tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.

[27:41]  ¹³ tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

[27:41]  ¹⁴ tn Grk “Mocking him, the chief priests…said.”

[27:42]  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.

[27:43]  ¹⁶ sn An allusion to Ps 22:8.

[27:44]  ¹⁷ tn Here δέ (de) has not been translated.

[27:44]  ¹⁸ 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).

[27:2]  ¹⁹ tn Here καί (kai) has not been translated.

[27:2]  ²⁰ tc Most mss (A C W Θ 0250 Ë^1,13 Ï latt) have Ποντίῳ (Pontiw, “Pontius”) before Πιλάτῳ (Pilatw, “Pilate”), but there seems to be no reason for omitting the tribal name, either intentionally or unintentionally. Adding “Pontius,” however, is a natural expansion on the text, and is in keeping with several other NT and patristic references to the Roman governor (cf. Luke 3:1; Acts 4:27; 1 Tim 6:13; Ign. Magn. 11.1; Ign. Trall. 9.1; Ign. Smyrn. 1.2; Justin Martyr, passim). The shorter reading, supported by א B L 0281 33 pc co, is thus strongly preferred.

[27:2]  ²¹ sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it from being used to execute Roman sympathizers.

[2:13]  ²² tn Grk “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:13]  ²³ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[2:13]  ²⁴ sn See the note on King Herod in 2:1. Herod the Great was particularly ruthless regarding the succession to his throne.