Luke 8:53

8:53 And they began making fun ¹  of him, because they knew ²  that she was dead. ³ 

Luke 23:35

23:35 The people also stood there watching, but the rulers ridiculed ⁴  him, saying, “He saved others. Let him save ⁵  himself if ⁶  he is the Christ ⁷  of God, his chosen one!”

Psalms 35:15-16

35:15 But when I stumbled, they rejoiced and gathered together;

they gathered together to ambush me. ⁸ 

They tore at me without stopping to rest. ⁹ 

35:16 When I tripped, they taunted me relentlessly, ¹⁰ 

and tried to bite me. ¹¹ 

Psalms 119:51

119:51 Arrogant people do nothing but scoff at me. ¹² 

Yet I do not turn aside from your law.

Isaiah 53:3

53:3 He was despised and rejected by people, ¹³ 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ¹⁴ 

he was despised, and we considered him insignificant. ¹⁵ 

Jeremiah 20:7-8

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. ¹⁶ 

Now I have become a constant laughingstock.

Everyone ridicules me.

20:8 For whenever I prophesy, ¹⁷  I must cry out, ¹⁸ 

“Violence and destruction are coming!” ¹⁹ 

This message from the Lord ²⁰  has made me

an object of continual insults and derision.

Hebrews 11:36

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

Hebrews 12:2-3

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. ²¹  12:3 Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up.

[8:53]  ¹ tn This imperfect verb has been translated as an ingressive imperfect.

[8:53]  ² tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

[8:53]  ³ tn Or “had died.”

[23:35]  ⁴ 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]  ⁵ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ⁶ tn This is a first class condition in the Greek text.

[23:35]  ⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[35:15]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Heb “gnashing at me with their teeth.” The infinitive absolute adds a complementary action – they gnashed with their teeth as they taunted.

[119:51]  ¹² tn Heb “scoff at me to excess.”

[53:3]  ¹³ 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]  ¹⁴ 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]  ¹⁵ sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[20:7]  ¹⁶ 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.

[20:8]  ¹⁷ tn Heb “speak,” but the speaking is in the context of speaking as a prophet.

[20:8]  ¹⁸ tn Heb “I cry out, I proclaim.”

[20:8]  ¹⁹ tn Heb “Violence and destruction.”

[20:8]  ²⁰ tn Heb “the word of the Lord.” For the use of כִּי…כִּי (ki…ki) here in the sense of “for…and” see KBL 432 s.v. כּי 10.

[12:2]  ²¹ sn An allusion to Ps 110:1.