Discovery BoxPsalms 22:16
Context22:16 Yes, 1 wild dogs surround me –
a gang of evil men crowd around me;
like a lion they pin my hands and feet. 2
Psalms 69:12
Context69:12 Those who sit at the city gate gossip about me;
drunkards mock me in their songs. 3
Job 30:1-12
Context30:1 “But now they mock me, those who are younger 4 than I,
whose fathers I disdained too much 5
to put with my sheep dogs. 6
30:2 Moreover, the strength of their 7 hands –
what use was it to me?
Men whose strength 8 had perished;
30:3 gaunt 9 with want and hunger,
they would gnaw 10 the parched land,
in former time desolate and waste. 11
30:4 By the brush 12 they would gather 13 herbs from the salt marshes, 14
and the root of the broom tree was their food.
30:5 They were banished from the community 15 –
people 16 shouted at them
like they would shout at thieves 17 –
30:6 so that they had to live 18
in the dry stream beds, 19
in the holes of the ground, and among the rocks.
30:7 They brayed 20 like animals among the bushes
and were huddled together 21 under the nettles.
30:8 Sons of senseless and nameless people, 22
they were driven out of the land with whips. 23
30:9 “And now I have become their taunt song;
I have become a byword 24 among them.
30:10 They detest me and maintain their distance; 25
they do not hesitate to spit in my face.
30:11 Because God has untied 26 my tent cord and afflicted me,
people throw off all restraint in my presence. 27
30:12 On my right the young rabble 28 rise up;
they drive me from place to place, 29
and build up siege ramps 30 against me. 31
Matthew 27:27-30
Context27:27 Then the governor’s soldiers took Jesus into the governor’s residence 32 and gathered the whole cohort 33 around him. 27:28 They 34 stripped him and put a scarlet robe 35 around him, 27:29 and after braiding 36 a crown of thorns, 37 they put it on his head. They 38 put a staff 39 in his right hand, and kneeling down before him, they mocked him: 40 “Hail, king of the Jews!” 41 27:30 They 42 spat on him and took the staff 43 and struck him repeatedly 44 on the head.
Matthew 27:39-44
Context27:39 Those 45 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! 46 If you are God’s Son, come down 47 from the cross!” 27:41 In 48 the same way even the chief priests – together with the experts in the law 49 and elders 50 – were mocking him: 51 27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down 52 now from the cross, we will believe in him! 27:43 He trusts in God – let God, if he wants to, deliver him now 53 because he said, ‘I am God’s Son’!” 27:44 The 54 robbers who were crucified with him also spoke abusively to him. 55
Mark 14:65
Context14:65 Then 56 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 57 him.
Acts 17:5
Context17:5 But the Jews became jealous, 58 and gathering together some worthless men from the rabble in the marketplace, 59 they formed a mob 60 and set the city in an uproar. 61 They attacked Jason’s house, 62 trying to find Paul and Silas 63 to bring them out to the assembly. 64
[22:16] 2 tn Heb “like a lion, my hands and my feet.” This reading is often emended because it is grammatically awkward, but perhaps its awkwardness is by rhetorical design. Its broken syntax may be intended to convey the panic and terror felt by the psalmist. The psalmist may envision a lion pinning the hands and feet of its victim to the ground with its paws (a scene depicted in ancient Near Eastern art), or a lion biting the hands and feet. The line has been traditionally translated, “they pierce my hands and feet,” and then taken as foreshadowing the crucifixion of Christ. Though Jesus does appropriate the language of this psalm while on the cross (compare v. 1 with Matt 27:46 and Mark 15:34), the NT does not cite this verse in describing the death of Jesus. (It does refer to vv. 7-8 and 18, however. See Matt 27:35, 39, 43; Mark 15:24, 29; Luke 23:34; John 19:23-24.) If one were to insist on an emendation of כָּאֲרִי (ka’ariy, “like a lion”) to a verb, the most likely verbal root would be כָּרָה (karah, “dig”; see the LXX). In this context this verb could refer to the gnawing and tearing of wild dogs (cf. NCV, TEV, CEV). The ancient Greek version produced by Symmachus reads “bind” here, perhaps understanding a verbal root כרך, which is attested in later Hebrew and Aramaic and means “to encircle, entwine, embrace” (see HALOT 497-98 s.v. כרך and Jastrow 668 s.v. כָּרַךְ). Neither one of these proposed verbs can yield a meaning “bore, pierce.”
[69:12] 3 tn Heb “the mocking songs of the drinkers of beer.”
[30:1] 4 tn Heb “smaller than I for days.”
[30:1] 5 tn Heb “who I disdained their fathers to set…,” meaning “whose fathers I disdained to set.” The relative clause modifies the young fellows who mock; it explains that Job did not think highly enough of them to put them with the dogs. The next verse will explain why.
[30:1] 6 sn Job is mocked by young fellows who come from low extraction. They mocked their elders and their betters. The scorn is strong here – dogs were despised as scavengers.
[30:2] 7 tn The reference is to the fathers of the scorners, who are here regarded as weak and worthless.
[30:2] 8 tn The word כֶּלַח (kelakh) only occurs in Job 5:26; but the Arabic cognate gives this meaning “strength.” Others suggest כָּלַח (kalakh, “old age”), ֹכּל־חַיִל (kol-khayil, “all vigor”), כֹּל־לֵחַ (kol-leakh, “all freshness”), and the like. But there is no reason for such emendation.
[30:3] 9 tn This word, גַּלְמוּד (galmud), describes something as lowly, desolate, bare, gaunt like a rock.
[30:3] 10 tn The form is the plural participle with the definite article – “who gnaw.” The article, joined to the participle, joins on a new statement concerning a preceding noun (see GKC 404 §126.b).
[30:3] 11 tn The MT has “yesterday desolate and waste.” The word “yesterday” (אֶמֶשׁ, ’emesh) is strange here. Among the proposals for אֶמֶשׁ (’emesh), Duhm suggested יְמַשְּׁשׁוּ (yÿmashÿshu, “they grope”), which would require darkness; Pope renders “by night,” instead of “yesterday,” which evades the difficulty; and Fohrer suggested with more reason אֶרֶץ (’erets), “a desolate and waste land.” R. Gordis (Job, 331) suggests יָמִישׁוּ / יָמֻשׁוּ (yamishu/yamushu), “they wander off.”
[30:4] 12 tn Or “the leaves of bushes” (ESV), a possibility dating back to Saadia and discussed by G. R. Driver and G. B. Gray (Job [ICC], 2:209) in their philological notes.
[30:4] 13 tn Here too the form is the participle with the article.
[30:4] 14 tn Heb “gather mallow,” a plant which grows in salt marshes.
[30:5] 15 tn The word גֵּו (gev) is an Aramaic term meaning “midst,” indicating “midst [of society].” But there is also a Phoenician word that means “community” (DISO 48).
[30:5] 16 tn The form simply is the plural verb, but it means those who drove them from society.
[30:5] 17 tn The text merely says “as thieves,” but it obviously compares the poor to the thieves.
[30:6] 18 tn This use of the infinitive construct expresses that they were compelled to do something (see GKC 348-49 §114.h, k).
[30:6] 19 tn The adjectives followed by a partitive genitive take on the emphasis of a superlative: “in the most horrible of valleys” (see GKC 431 §133.h).
[30:7] 20 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] 21 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] 22 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] 23 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] 24 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.”
[30:10] 25 tn Heb “they are far from me.”
[30:11] 26 tn The verb פָּתַח (patakh) means “to untie [or undo]” a rope or bonds. In this verse יִתְרוֹ (yitro, the Kethib, LXX, and Vulgate) would mean “his rope” (see יֶתֶר [yeter] in Judg 16:7-9). The Qere would be יִתְרִי (yitri, “my rope [or cord]”), meaning “me.” The word could mean “rope,” “cord,” or “bowstring.” If the reading “my cord” is accepted, the cord would be something like “my tent cord” (as in Job 29:20), more than K&D 12:147 “cord of life.” This has been followed in the present translation. If it were “my bowstring,” it would give the sense of disablement. If “his cord” is taken, it would signify that the restraint that God had in afflicting Job was loosened – nothing was held back.
[30:11] 27 sn People throw off all restraint in my presence means that when people saw how God afflicted Job, robbing him of his influence and power, then they turned on him with unrestrained insolence (H. H. Rowley, Job [NCBC], 193).
[30:12] 28 tn This Hebrew word occurs only here. The word פִּרְחַח (pirkhakh, “young rabble”) is a quadriliteral, from פָּרַח (parakh, “to bud”) The derivative אֶפְרֹחַ (’efroakh) in the Bible refers to a young bird. In Arabic farhun means both “young bird” and “base man.” Perhaps “young rabble” is the best meaning here (see R. Gordis, Job, 333).
[30:12] 29 tn Heb “they cast off my feet” or “they send my feet away.” Many delete the line as troubling and superfluous. E. Dhorme (Job, 438) forces the lines to say “they draw my feet into a net.”
[30:12] 30 tn Heb “paths of their destruction” or “their destructive paths.”
[27:27] 32 tn Or “into their headquarters”; Grk “into the praetorium.”
[27:27] 33 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
[27:28] 34 tn Here καί (kai) has not been translated.
[27:28] 35 sn The scarlet robe probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king.
[27:29] 37 sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.
[27:29] 38 tn Here καί (kai) has not been translated.
[27:29] 39 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
[27:29] 40 tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[27:29] 41 tn Or “Long live the King of the Jews!”
[27:30] 42 tn Here καί (kai) has not been translated.
[27:30] 44 tn The verb here has been translated as an iterative imperfect.
[27:39] 45 tn Here δέ (de) has not been translated.
[27:40] 46 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] 47 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 Ë1,13 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] 48 tn Here καί (kai) has not been translated.
[27:41] 49 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.
[27:41] 50 tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
[27:41] 51 tn Grk “Mocking him, the chief priests…said.”
[27:42] 52 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] 53 sn An allusion to Ps 22:8.
[27:44] 54 tn Here δέ (de) has not been translated.
[27:44] 55 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).
[14:65] 56 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:65] 57 tn For the translation of ῥάπισμα (rJapisma), see L&N 19.4.
[17:5] 58 tn Grk “becoming jealous.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).
[17:5] 59 tn Literally ἀγοραῖος (agoraio") refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”
[17:5] 60 tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.
[17:5] 61 tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (eqoruboun) in this verse.
[17:5] 62 sn The attack took place at Jason’s house because this was probably the location of the new house church.
[17:5] 63 tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.
[17:5] 64 tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”
