Discovery BoxMatthew 27:38
Context27:38 Then two outlaws were crucified with him, one on his right and one on his left.
Job 30:7-9
Context30:7 They brayed 1 like animals among the bushes
and were huddled together 2 under the nettles.
30:8 Sons of senseless and nameless people, 3
they were driven out of the land with whips. 4
30:9 “And now I have become their taunt song;
I have become a byword 5 among them.
Psalms 35:15
Context35:15 But when I stumbled, they rejoiced and gathered together;
they gathered together to ambush me. 6
They tore at me without stopping to rest. 7
Mark 15:32
Context15:32 Let the Christ, 8 the king of Israel, come down from the cross now, that we may see and believe!” Those who were crucified with him also spoke abusively to him. 9
Luke 23:39-40
Context23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t 10 you the Christ? 11 Save yourself and us!” 23:40 But the other rebuked him, saying, 12 “Don’t 13 you fear God, since you are under the same sentence of condemnation? 14
[30:7] 1 tn The verb נָהַק (nahaq) means “to bray.” It has cognates in Arabic, Aramaic, and Ugaritic, so there is no need for emendation here. It is the sign of an animal’s hunger. In the translation the words “like animals” are supplied to clarify the metaphor for the modern reader.
[30:7] 2 tn The Pual of the verb סָפַח (safakh, “to join”) also brings out the passivity of these people – “they were huddled together” (E. Dhorme, Job, 434).
[30:8] 3 tn The “sons of the senseless” (נָבָל, naval) means they were mentally and morally base and defective; and “sons of no-name” means without honor and respect, worthless (because not named).
[30:8] 4 tn Heb “they were whipped from the land” (cf. ESV) or “they were cast out from the land” (HALOT 697 s.v. נכא). J. E. Hartley (Job [NICOT], 397) follows Gordis suggests that the meaning is “brought lower than the ground.”
[30:9] 5 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.”
[35:15] 6 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] 7 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.
[15:32] 8 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[15:32] 9 sn Mark’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).
[23:39] 10 tc Most
[23:39] 11 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:40] 12 tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.
[23:40] 13 tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”
[23:40] 14 tn The words “of condemnation” are not in the Greek text, but are implied.
