Proverbs 11:2

11:2 When pride ¹  comes, ²  then comes disgrace, ³ 

but with humility ⁴  comes ⁵  wisdom.

Proverbs 22:10

22:10 Drive out the scorner ⁶  and contention will leave;

strife and insults will cease. ⁷ 

Proverbs 29:16

29:16 When the wicked increase, ⁸  transgression increases,

but the righteous will see ⁹  their downfall.

Proverbs 29:1

29:1 The one who stiffens his neck ¹⁰  after numerous rebukes ¹¹ 

will suddenly be destroyed ¹²  without remedy. ¹³ 

Proverbs 20:30

20:30 Beatings and wounds cleanse away ¹⁴  evil,

and floggings cleanse ¹⁵  the innermost being. ¹⁶ 

Nehemiah 4:4

4:4 Hear, O our God, for we are despised! Return their reproach on their own head! Reduce them to plunder in a land of exile!

Psalms 69:9

69:9 Certainly ¹⁷  zeal for ¹⁸  your house ¹⁹  consumes me;

I endure the insults of those who insult you. ²⁰ 

Psalms 69:20

69:20 Their insults are painful ²¹  and make me lose heart; ²² 

I look ²³  for sympathy, but receive none, ²⁴ 

for comforters, but find none.

Psalms 123:3-4

123:3 Show us favor, O Lord, show us favor!

For we have had our fill of humiliation, and then some. ²⁵ 

123:4 We have had our fill ²⁶ 

of the taunts of the self-assured,

of the contempt of the proud.

Matthew 27:39-44

27:39 Those ²⁷  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! ²⁸  If you are God’s Son, come down ²⁹  from the cross!” 27:41 In ³⁰  the same way even the chief priests – together with the experts in the law ³¹  and elders ³²  – were mocking him: ³³  27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down ³⁴  now from the cross, we will believe in him! 27:43 He trusts in God – let God, if he wants to, deliver him now ³⁵  because he said, ‘I am God’s Son’!” 27:44 The ³⁶  robbers who were crucified with him also spoke abusively to him. ³⁷ 

Matthew 27:1

Jesus Brought Before Pilate

27:1 When ³⁸  it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him.

Matthew 4:4

4:4 But he answered, ³⁹  “It is written, ‘Man ⁴⁰  does not live ⁴¹  by bread alone, but by every word that comes from the mouth of God.’” ⁴² 

Matthew 4:14

4:14 so that what was spoken by Isaiah the prophet would be fulfilled: ⁴³ 

[11:2]  ¹ tn Heb “presumptuousness.” This term is from the root זִיד, zid (or זוּד, zud) which means “to boil; to seethe; to act proudly; to act presumptuously.” The idea is that of boiling over the edge of the pot, signifying overstepping the boundaries (e.g., Gen 25:29).

[11:2]  ² tn The verbs show both the sequence and the correlation. The first is the perfect tense of בּוֹא (bo’, “to enter; to come”); it is followed by the preterite with vav consecutive from the same verb, showing that one follows or comes with the other. Because the second verb in the colon is sequential to the first, the first may be subordinated as a temporal clause.

[11:2]  ³ sn This proverb does not state how the disgrace will come, but affirms that it will follow pride. The proud will be brought down.

[11:2]  ⁴ tn Heb “modesty”; KJV, ASV “the lowly.” The adjective צְנוּעִים (tsÿnu’im, “modest”) is used as a noun; this is an example of antimeria in which one part of speech is used in the place of another (see E. W. Bullinger, Figures of Speech, 491-506), e.g., “Let the dry [adjective] appear!” = dry land (Gen 1:9). The root צָנַע (tsana’, “to be modest; to be humble”) describes those who are reserved, retiring, modest. The plural form is used for the abstract idea of humility.

[11:2]  ⁵ tn The term “comes” does not appear in the Hebrew, but is supplied in the translation from parallelism.

[22:10]  ⁶ sn This proverb, written in loose synonymous parallelism, instructs that the scorner should be removed because he causes strife. The “scorner” is לֵץ (lets), the one the book of Proverbs says cannot be changed with discipline or correction, but despises and disrupts anything that is morally or socially constructive.

[22:10]  ⁷ tc The LXX freely adds “when he sits in council (ἐν συνεδρίῳ, ejn sunedriw), he insults everyone.” The MT does not suggest that the setting is in a court of law; so the LXX addition is highly unlikely.

[29:16]  ⁸ tn The verb רָבָה (ravah), which is repeated twice in this line, means “to increase.” The first occurrence here is usually taken to mean that when the wicked increase they hold the power (cf. NRSV, NLT “are in authority”; TEV, CEV “are in power”). The text does not explain the details, only that when the wicked increase sin will increase in the land.

[29:16]  ⁹ sn The Hebrew verb translated “see” in this context indicates a triumph: The righteous will gaze with satisfaction, or they will look on the downfall of the wicked triumphantly (e.g., Pss 37:4 and 112:8). The verse is teaching that no matter how widespread evil may be, the righteous will someday see its destruction.

[29:1]  ¹⁰ tn The idiom “to harden the neck” (מַקְשֶׁה־עֹרֶף, maqsheh-’oref) is the idea of resisting the rebukes and persisting in obstinacy (e.g., Exod 32:9). The opposite of a “stiff neck” would be the bending back, i.e., submission.

[29:1]  ¹¹ tn The Hebrew construction is אִישׁ תּוֹכָחוֹת (’ish tokhakhot, “a man of rebukes”), meaning “a man who has (or receives) many rebukes.” This describes a person who is deserving of punishment and who has been given many warnings. The text says, then, “a man of rebukes hardening himself.”

[29:1]  ¹² sn The stubborn person refuses to listen; he will suddenly be destroyed when the calamity strikes (e.g., Prov 6:15; 13:18; 15:10).

[29:1]  ¹³ tn Or “healing” (NRSV).

[20:30]  ¹⁴ tc The verb מָרַק (maraq) means “to polish; to scour”; in the Hiphil it means “to cleanse away,” but it is only attested here, and that in the Kethib reading of תַּמְרִיק (tamriq). The Qere has תַּמְרוּק (tamruq, “are a means of cleansing”). The LXX has “blows and contusions fall on evil men, and stripes penetrate their inner beings”; the Latin has “the bruise of a wound cleanses away evil things.” C. H. Toy suggests emending the text to read “stripes cleanse the body, and blows the inward parts” or “cosmetics purify the body, and blows the soul” (Proverbs [ICC], 397). Cf. CEV “can knock all of the evil out of you.”

[20:30]  ¹⁵ tn The term “cleanse” does not appear in this line but is supplied in the translation in the light of the parallelism.

[20:30]  ¹⁶ sn Physical punishment may prove spiritually valuable. Other proverbs say that some people will never learn from this kind of punishment, but in general this may be the only thing that works for some cases.

[69:9]  ¹⁷ tn Or “for.” This verse explains that the psalmist’s suffering is due to his allegiance to God.

[69:9]  ¹⁸ tn Or “devotion to.”

[69:9]  ¹⁹ sn God’s house, the temple, here represents by metonymy God himself.

[69:9]  ²⁰ tn Heb “the insults of those who insult you fall upon me.”

[69:20]  ²¹ tn Heb “break my heart.” The “heart” is viewed here as the origin of the psalmist’s emotions.

[69:20]  ²² tn The verb form appears to be a Qal preterite from an otherwise unattested root נוּשׁ (nush), which some consider an alternate form of אָנַשׁ (’anash, “be weak; be sick”; see BDB 60 s.v. I אָנַשׁ). Perhaps the form should be emended to a Niphal, וָאֵאָנְשָׁה (va’e’onshah, “and I am sick”). The Niphal of אָנַשׁ occurs in 2 Sam 12:15, where it is used to describe David’s sick child.

[69:20]  ²³ tn Heb “wait.”

[69:20]  ²⁴ tn Heb “and I wait for sympathy, but there is none.” The form נוּד (nud) is an infinitive functioning as a verbal noun:, “sympathizing.” Some suggest emending the form to a participle נָד (nad, “one who shows sympathy”). The verb נוּד (nud) also has the nuance “show sympathy” in Job 2:11; 42:11 and Isa 51:19.

[123:3]  ²⁵ tn Heb “for greatly we are filled [with] humiliation.”

[123:4]  ²⁶ tn Heb “greatly our soul is full to it.”

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

[27:40]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Here καί (kai) has not been translated.

[27:41]  ³¹ tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.

[27:41]  ³² tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

[27:41]  ³³ tn Grk “Mocking him, the chief priests…said.”

[27:42]  ³⁴ 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]  ³⁵ sn An allusion to Ps 22:8.

[27:44]  ³⁶ tn Here δέ (de) has not been translated.

[27:44]  ³⁷ 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).

[27:1]  ³⁸ tn Here δέ (de) has not been translated.

[4:4]  ³⁹ tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.

[4:4]  ⁴⁰ tn Or “a person.” Greek ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

[4:4]  ⁴¹ tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).

[4:4]  ⁴² sn A quotation from Deut 8:3.

[4:14]  ⁴³ tn The redundant participle λέγοντος (legontos) has not been translated here.