Psalms 22:6

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

people insult me and despise me. ⁴ 

Psalms 69:19-20

69:19 You know how I am insulted, humiliated and disgraced;

you can see all my enemies. ⁵ 

69:20 Their insults are painful ⁶  and make me lose heart; ⁷ 

I look ⁸  for sympathy, but receive none, ⁹ 

for comforters, but find none.

Psalms 89:50-51

89:50 Take note, O Lord, ¹⁰  of the way your servants are taunted, ¹¹ 

and of how I must bear so many insults from people! ¹² 

89:51 Your enemies, O Lord, hurl insults;

they insult your chosen king as they dog his footsteps. ¹³ 

Isaiah 49:7

49:7 This is what the Lord,

the protector ¹⁴  of Israel, their Holy One, ¹⁵  says

to the one who is despised ¹⁶  and rejected ¹⁷  by nations, ¹⁸ 

a servant of rulers:

“Kings will see and rise in respect, ¹⁹ 

princes will bow down,

because of the faithful Lord,

the Holy One of Israel who has chosen you.”

Isaiah 53:4-5

53:4 But he lifted up our illnesses,

he carried our pain; ²⁰ 

even though we thought he was being punished,

attacked by God, and afflicted for something he had done. ²¹ 

53:5 He was wounded because of ²²  our rebellious deeds,

crushed because of our sins;

he endured punishment that made us well; ²³ 

because of his wounds we have been healed. ²⁴ 

Matthew 27:39-44

27:39 Those ²⁵  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! ²⁶  If you are God’s Son, come down ²⁷  from the cross!” 27:41 In ²⁸  the same way even the chief priests – together with the experts in the law ²⁹  and elders ³⁰  – were mocking him: ³¹  27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down ³²  now from the cross, we will believe in him! 27:43 He trusts in God – let God, if he wants to, deliver him now ³³  because he said, ‘I am God’s Son’!” 27:44 The ³⁴  robbers who were crucified with him also spoke abusively to him. ³⁵ 

Romans 15:3

15:3 For even Christ did not please himself, but just as it is written, “The insults of those who insult you have fallen on me.” ³⁶ 

Hebrews 11:36

11:36 And others experienced mocking and flogging, and even chains and imprisonment.

Hebrews 13:13

13:13 We must go out to him, then, outside the camp, bearing the abuse he experienced. ³⁷ 

Hebrews 13:1

Final Exhortations

13:1 Brotherly love must continue.

Hebrews 4:14

Jesus Our Compassionate High Priest

4:14 Therefore since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession.

[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.”

[69:19]  ⁵ tn Heb “before you [are] all my enemies.”

[69:20]  ⁶ tn Heb “break my heart.” The “heart” is viewed here as the origin of the psalmist’s emotions.

[69:20]  ⁷ 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]  ⁸ tn Heb “wait.”

[69:20]  ⁹ 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.

[89:50]  ¹⁰ tc Many medieval Hebrew mss read here יְהוָה (yehvah, “the Lord”).

[89:50]  ¹¹ tn Heb “remember, O Lord, the taunt against your servants.” Many medieval Hebrew mss read the singular here, “your servant” (that is, the psalmist).

[89:50]  ¹² tn Heb “my lifting up in my arms [or “against my chest”] all of the many, peoples.” The term רַבִּים (rabbim, “many”) makes no apparent sense here. For this reason some emend the text to רִבֵי (rivey, “attacks by”), a defectively written plural construct form of רִיב (riv, “dispute; quarrel”).

[89:51]  ¹³ tn Heb “[by] which your enemies, O Lord, taunt, [by] which they taunt [at] the heels of your anointed one.”

[49:7]  ¹⁴ tn Heb “redeemer.” See the note at 41:14.

[49:7]  ¹⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[49:7]  ¹⁶ tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsa^a לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsa^a reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”

[49:7]  ¹⁷ tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”

[49:7]  ¹⁸ tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).

[49:7]  ¹⁹ tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.

[53:4]  ²⁰ sn Illness and pain stand by metonymy (or perhaps as metaphors) for sin and its effects, as vv. 11-12 make clear.

[53:4]  ²¹ tn The words “for something he had done” are supplied in the translation for clarification. The group now realizes he suffered because of his identification with them, not simply because he was a special target of divine anger.

[53:5]  ²² tn The preposition מִן (min) has a causal sense (translated “because of”) here and in the following clause.

[53:5]  ²³ tn Heb “the punishment of our peace [was] on him.” שָׁלוֹם (shalom, “peace”) is here a genitive of result, i.e., “punishment that resulted in our peace.”

[53:5]  ²⁴ sn Continuing to utilize the imagery of physical illness, the group acknowledges that the servant’s willingness to carry their illnesses (v. 4) resulted in their being healed. Healing is a metaphor for forgiveness here.

[27:39]  ²⁵ tn Here δέ (de) has not been translated.

[27:40]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Here καί (kai) has not been translated.

[27:41]  ²⁹ tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.

[27:41]  ³⁰ tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

[27:41]  ³¹ tn Grk “Mocking him, the chief priests…said.”

[27:42]  ³² 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]  ³³ sn An allusion to Ps 22:8.

[27:44]  ³⁴ tn Here δέ (de) has not been translated.

[27:44]  ³⁵ 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).

[15:3]  ³⁶ sn A quotation from Ps 69:9.

[13:13]  ³⁷ tn Grk “his abuse.”