Psalms 31:11

31:11 Because of all my enemies, people disdain me; ¹ 

my neighbors are appalled by my suffering ²  –

those who know me are horrified by my condition; ³ 

those who see me in the street run away from me.

Psalms 69:20

69:20 Their insults are painful ⁴  and make me lose heart; ⁵ 

I look ⁶  for sympathy, but receive none, ⁷ 

for comforters, but find none.

Psalms 88:8

88:8 You cause those who know me to keep their distance;

you make me an appalling sight to them.

I am trapped and cannot get free. ⁸ 

Psalms 88:18

88:18 You cause my friends and neighbors to keep their distance; ⁹ 

those who know me leave me alone in the darkness. ¹⁰ 

Job 19:13-19

Job’s Forsaken State

19:13 “He has put my relatives ¹¹  far from me;

my acquaintances only ¹²  turn away from me.

19:14 My kinsmen have failed me;

my friends ¹³  have forgotten me. ¹⁴ 

19:15 My guests ¹⁵  and my servant girls

consider ¹⁶  me a stranger;

I am a foreigner ¹⁷  in their eyes.

19:16 I summon ¹⁸  my servant, but he does not respond,

even though I implore ¹⁹  him with my own mouth.

19:17 My breath is repulsive ²⁰  to my wife;

I am loathsome ²¹  to my brothers. ²² 

19:18 Even youngsters have scorned me;

when I get up, ²³  they scoff at me. ²⁴ 

19:19 All my closest friends ²⁵  detest me;

and those whom ²⁶  I love have turned against me. ²⁷ 

Matthew 26:56

26:56 But this has happened so that ²⁸  the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.

Matthew 26:2

26:2 “You know that after two days the Passover is coming, and the Son of Man will be handed over ²⁹  to be crucified.” ³⁰ 

Matthew 4:16

4:16 the people who sit in darkness have seen a great light,

and on those who sit in the region and shadow of death a light has dawned.” ³¹ 

[31:11]  ¹ tn Heb “because of all my enemies I am a reproach.”

[31:11]  ² tc Heb “and to my neighbors, exceedingly.” If the MT is retained, then these words probably go with what precedes. However the syntactical awkwardness of the text suggests it is textually corrupt. P. C. Craigie (Psalms 1-50 [WBC], 258) suggests that the initial mem (מ) on מְאֹד (me’od, “exceedingly”) be understood as an enclitic mem (ם) which was originally suffixed to the preceding form and then later misinterpreted. The resulting form אֵד (’ed) can then be taken as a defectively written form of אֵיד (’ed, “calamity”). If one follows this emendation, then the text reads literally, “and to my neighbors [I am one who experiences] calamity.” The noun פַחַד (fakhad, “[object of] horror”) occurs in the next line; אֵיד and פַחַד appear in parallelism elsewhere (see Prov 1:26-27).

[31:11]  ³ tn Heb “and [an object of ] horror to those known by me.”

[69:20]  ⁴ tn Heb “break my heart.” The “heart” is viewed here as the origin of the psalmist’s emotions.

[69:20]  ⁵ 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]  ⁶ tn Heb “wait.”

[69:20]  ⁷ 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.

[88:8]  ⁸ tn Heb “[I am] confined and I cannot go out.”

[88:18]  ⁹ tn Heb “you cause to be far from me friend and neighbor.”

[88:18]  ¹⁰ tn Heb “those known by me, darkness.”

[19:13]  ¹¹ tn Heb “brothers.”

[19:13]  ¹² tn The LXX apparently took אַךְ־זָרוּ (’akh, “even, only,” and zaru, “they turn away”) together as if it was the verb אַכְזָרוּ (’akhzaru, “they have become cruel,” as in 20:21). But the grammar in the line would be difficult with this. Moreover, the word is most likely from זוּר (zur, “to turn away”). See L. A. Snijders, “The Meaning of zar in the Old Testament,” OTS 10 (1964): 1-154 (especially p. 9).

[19:14]  ¹³ tn The Pual participle is used for those “known” to him, or with whom he is “familiar,” whereas קָרוֹב (qarov, “near”) is used for a relative.

[19:14]  ¹⁴ tn Many commentators add the first part of v. 15 to this verse, because it is too loaded and this is too short. That gives the reading “My kinsmen and my familiar friends have disappeared, they have forgotten me (15) the guests I entertained.” There is not much support for this, nor is there much reason for it.

[19:15]  ¹⁵ tn The Hebrew גָּרֵי בֵיתִי (gare beti, “the guests of my house”) refers to those who sojourned in my house – not residents, but guests.

[19:15]  ¹⁶ tn The form of the verb is a feminine plural, which would seem to lend support to the proposed change of the lines (see last note to v. 14). But the form may be feminine primarily because of the immediate reference. On the other side, the suffix of “their eyes” is a masculine plural. So the evidence lies on both sides.

[19:15]  ¹⁷ tn This word נָכְרִי (nokhri) is the person from another race, from a strange land, the foreigner. The previous word, גֵּר (ger), is a more general word for someone who is staying in the land but is not a citizen, a sojourner.

[19:16]  ¹⁸ tn The verb קָרָא (qara’) followed by the ל (lamed) preposition means “to summon.” Contrast Ps 123:2.

[19:16]  ¹⁹ tn Heb “plead for grace” or “plead for mercy” (ESV).

[19:17]  ²⁰ tn The Hebrew appears to have “my breath is strange to my wife.” This would be the meaning if the verb was from זוּר (zur, “to turn aside; to be a stranger”). But it should be connected to זִיר (zir), cognate to Assyrian zaru, “to feel repugnance toward.” Here it is used in the intransitive sense, “to be repulsive.” L. A. Snijders, following Driver, doubts the existence of this second root, and retains “strange” (“The Meaning of zar in the Old Testament,” OTS 10 [1964]: 1-154).

[19:17]  ²¹ tn The normal meaning here would be based on the root חָנַן (khanan, “to be gracious”). And so we have versions reading “although I entreated” or “my supplication.” But it seems more likely it is to be connected to another root meaning “to be offensive; to be loathsome.” For the discussion of the connection to the Arabic, see E. Dhorme, Job, 278.

[19:17]  ²² tn The text has “the sons of my belly [= body].” This would normally mean “my sons.” But they are all dead. And there is no suggestion that Job had other sons. The word “my belly” will have to be understood as “my womb,” i.e., the womb I came from. Instead of “brothers,” the sense could be “siblings” (both brothers and sisters; G. R. Driver and G. B. Gray, Job [ICC], 2:168).

[19:18]  ²³ sn The use of the verb “rise” is probably fairly literal. When Job painfully tries to get up and walk, the little boys make fun of him.

[19:18]  ²⁴ tn The verb דִּבֵּר (dibber) followed by the preposition בּ (bet) indicates speaking against someone, namely, scoffing or railing against someone (see Ps 50:20; 78:19). Some commentators find another root with the meaning “to turn one’s back on; to turn aside from.” The argument is rendered weak philologically because it requires a definition “from” for the preposition bet. See among others I. Eitan, “Studies in Hebrew Roots,” JQR 14 (1923-24): 31-52 [especially 38-41].

[19:19]  ²⁵ tn Heb “men of my confidence,” or “men of my council,” i.e., intimate friends, confidants.

[19:19]  ²⁶ tn The pronoun זֶה (zeh) functions here in the place of a nominative (see GKC 447 §138.h).

[19:19]  ²⁷ tn T. Penar translates this “turn away from me” (“Job 19,19 in the Light of Ben Sira 6,11,” Bib 48 [1967]: 293-95).

[26:56]  ²⁸ tn Grk “But so that”; the verb “has happened” is implied.

[26:2]  ²⁹ tn Or “will be delivered up.”

[26:2]  ³⁰ sn See the note on crucified in 20:19.

[4:16]  ³¹ sn A quotation from Isa 9:1.