Psalms 22:6

22:6 But I ¹  am a worm, ²  not a man; ³ 

people insult me and despise me. ⁴ 

Isaiah 53:3

53:3 He was despised and rejected by people, ⁵ 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ⁶ 

he was despised, and we considered him insignificant. ⁷ 

Isaiah 60:14

60:14 The children of your oppressors will come bowing to you;

all who treated you with disrespect will bow down at your feet.

They will call you, ‘The City of the Lord,

Zion of the Holy One of Israel.’ ⁸ 

Luke 10:16

10:16 “The one who listens ⁹  to you listens to me, ¹⁰  and the one who rejects you rejects me, and the one who rejects me rejects ¹¹  the one who sent me.” ¹² 

Luke 16:14

More Warnings about the Pharisees

16:14 The Pharisees ¹³  (who loved money) heard all this and ridiculed ¹⁴  him.

Luke 16:1

The Parable of the Clever Steward

16:1 Jesus ¹⁵  also said to the disciples, “There was a rich man who was informed of accusations ¹⁶  that his manager ¹⁷  was wasting ¹⁸  his assets.

Luke 4:8

4:8 Jesus ¹⁹  answered him, ²⁰  “It is written, ‘You are to worship ²¹  the Lord ²²  your God and serve only him.’” ²³ 

James 2:6

2:6 But you have dishonored the poor! ²⁴  Are not the rich oppressing you and dragging you into the courts?

[22:6]  ¹ tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.

[22:6]  ² tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).

[22:6]  ³ tn Or “not a human being.” The psalmist perceives himself as less than human.

[22:6]  ⁴ tn Heb “a reproach of man and despised by people.”

[53:3]  ⁵ 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]  ⁶ 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]  ⁷ sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[60:14]  ⁸ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[10:16]  ⁹ tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

[10:16]  ¹⁰ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ¹¹ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ¹² sn The one who sent me refers to God.

[16:14]  ¹³ sn See the note on Pharisees in 5:17.

[16:14]  ¹⁴ 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).

[16:1]  ¹⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ¹⁶ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ¹⁷ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ¹⁸ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[4:8]  ¹⁹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ²⁰ tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

[4:8]  ²¹ tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:8]  ²² tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

[4:8]  ²³ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[2:6]  ²⁴ tn This is singular: “the poor person,” perhaps referring to the hypothetical one described in vv. 2-3.