Matthew 27:39-44

27:39 Those ¹  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! ²  If you are God’s Son, come down ³  from the cross!” 27:41 In ⁴  the same way even the chief priests – together with the experts in the law ⁵  and elders ⁶  – were mocking him: ⁷  27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down ⁸  now from the cross, we will believe in him! 27:43 He trusts in God – let God, if he wants to, deliver him now ⁹  because he said, ‘I am God’s Son’!” 27:44 The ¹⁰  robbers who were crucified with him also spoke abusively to him. ¹¹ 

Genesis 37:19-20

37:19 They said to one another, “Here comes this master of dreams! ¹²  37:20 Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild ¹³  animal ate him. Then we’ll see how his dreams turn out!” ¹⁴ 

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.

Mark 14:65

14:65 Then ¹⁵  some began to spit on him, and to blindfold him, and to strike him with their fists, saying, “Prophesy!” The guards also took him and beat ¹⁶  him.

Luke 22:63-65

22:63 Now ¹⁷  the men who were holding Jesus ¹⁸  under guard began to mock him and beat him. 22:64 They ¹⁹  blindfolded him and asked him repeatedly, ²⁰  “Prophesy! Who hit you?” ²¹  22:65 They also said many other things against him, reviling ²²  him.

[27:39]  ¹ tn Here δέ (de) has not been translated.

[27:40]  ² 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]  ³ 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]  ⁴ tn Here καί (kai) has not been translated.

[27:41]  ⁵ tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.

[27:41]  ⁶ tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

[27:41]  ⁷ tn Grk “Mocking him, the chief priests…said.”

[27:42]  ⁸ 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]  ⁹ sn An allusion to Ps 22:8.

[27:44]  ¹⁰ tn Here δέ (de) has not been translated.

[27:44]  ¹¹ 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).

[37:19]  ¹² tn Heb “Look, this master of dreams is coming.” The brothers’ words have a sarcastic note and indicate that they resent his dreams.

[37:20]  ¹³ tn The Hebrew word can sometimes carry the nuance “evil,” but when used of an animal it refers to a dangerous wild animal.

[37:20]  ¹⁴ tn Heb “what his dreams will be.”

[14:65]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:65]  ¹⁶ tn For the translation of ῥάπισμα (rJapisma), see L&N 19.4.

[22:63]  ¹⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:63]  ¹⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:64]  ¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:64]  ²⁰ 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]  ²¹ tn Grk “Who is the one who hit you?”

[22:65]  ²² tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).