Matius 26:67

26:67 Then they spat in his face and struck him with their fists. And some slapped him,

Ayub 30:8-10

30:8 Sons of senseless and nameless people, ¹ 

they were driven out of the land with whips. ² 

Job’s Indignities

30:9 “And now I have become their taunt song;

I have become a byword ³  among them.

30:10 They detest me and maintain their distance; ⁴ 

they do not hesitate to spit in my face.

Yesaya 49:7

49:7 This is what the Lord,

the protector ⁵  of Israel, their Holy One, ⁶  says

to the one who is despised ⁷  and rejected ⁸  by nations, ⁹ 

a servant of rulers:

“Kings will see and rise in respect, ¹⁰ 

princes will bow down,

because of the faithful Lord,

the Holy One of Israel who has chosen you.”

Yesaya 50:6

50:6 I offered my back to those who attacked, ¹¹ 

my jaws to those who tore out my beard;

I did not hide my face

from insults and spitting.

Yesaya 52:14

52:14 (just as many were horrified by the sight of you) ¹² 

he was so disfigured ¹³  he no longer looked like a man; ¹⁴ 

Yesaya 53:3

53:3 He was despised and rejected by people, ¹⁵ 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ¹⁶ 

he was despised, and we considered him insignificant. ¹⁷ 

Yesaya 53:7

53:7 He was treated harshly and afflicted, ¹⁸ 

but he did not even open his mouth.

Like a lamb led to the slaughtering block,

like a sheep silent before her shearers,

he did not even open his mouth. ¹⁹ 

Mikha 5:1

5:1 (4:14) ²⁰  But now slash yourself, ²¹  daughter surrounded by soldiers! ²² 

We are besieged!

With a scepter ²³  they strike Israel’s ruler ²⁴ 

on the side of his face.

Markus 15:19

15:19 Again and again ²⁵  they struck him on the head with a staff ²⁶  and spit on him. Then they knelt down and paid homage to him.

Lukas 18:32-33

18:32 For he will be handed over ²⁷  to the Gentiles; he will be mocked, ²⁸  mistreated, ²⁹  and spat on. ³⁰  18:33 They will flog him severely ³¹  and kill him. Yet ³²  on the third day he will rise again.”

[30:8]  ¹ 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]  ² 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]  ³ 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]  ⁴ tn Heb “they are far from me.”

[49:7]  ⁵ tn Heb “redeemer.” See the note at 41:14.

[49:7]  ⁶ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[49:7]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[50:6]  ¹¹ tn Or perhaps, “who beat [me].”

[52:14]  ¹² tn Some witnesses read “him,” which is more consistent with the context, where the servant is spoken about, not addressed. However, it is possible that the Lord briefly addresses the servant here. The present translation assumes the latter view and places the phrase in parentheses.

[52:14]  ¹³ tn Heb “such was the disfigurement.” The noun מִשְׁחַת (mishkhat) occurs only here. It may be derived from the verbal root שָׁחַת (shakhat, “be ruined”; see BDB 1007-8 s.v. שָׁחַת). The construct form appears here before a prepositional phrase (cf. GKC 421 §130.a).

[52:14]  ¹⁴ tn Heb “from a man his appearance.” The preposition מִן (min) here carries the sense “away from,” i.e., “so as not to be.” See BDB 583 s.v.

[53:3]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[53:7]  ¹⁸ tn The translation assumes the Niphal is passive; another option is take the clause (note the subject + verb pattern) as concessive and the Niphal as reflexive, “though he humbled himself.”

[53:7]  ¹⁹ sn This verse emphasizes the servant’s silent submission. The comparison to a sheep does not necessarily suggest a sacrificial metaphor. Sheep were slaughtered for food as well as for sacrificial rituals, and טֶבַח (tevakh) need not refer to sacrificial slaughter (see Gen 43:16; Prov 7:22; 9:2; Jer 50:27; note also the use of the related verb in Exod 21:37; Deut 28:31; 1 Sam 25:11).

[5:1]  ²⁰ sn Beginning with 5:1, the verse numbers through 5:15 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 5:1 ET = 4:14 HT, 5:2 ET = 5:1 HT, 5:3 ET = 5:2 HT, etc., through 5:15 ET = 5:14 HT. From 6:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[5:1]  ²¹ tn The Hebrew verb גָדַד (gadad) can be translated “slash yourself” or “gather in troops.” A number of English translations are based on the latter meaning (e.g., NASB, NIV, NLT).

[5:1]  sn Slash yourself. Slashing one’s body was a form of mourning. See Deut 14:1; 1 Kgs 18:28; Jer 16:6; 41:5; 47:5.

[5:1]  ²² tn Heb “daughter of a troop of warriors.”

[5:1]  sn The daughter surrounded by soldiers is an image of the city of Jerusalem under siege (note the address “Daughter Jerusalem” in 4:8).

[5:1]  ²³ tn Or “staff”; KJV, NAB, NASB, NIV, NRSV, NLT “rod”; CEV “stick”; NCV “club.”

[5:1]  sn Striking a king with a scepter, a symbol of rulership, would be especially ironic and humiliating.

[5:1]  ²⁴ tn Traditionally, “the judge of Israel” (so KJV, NASB).

[15:19]  ²⁵ tn The verb here has been translated as an iterative imperfect.

[15:19]  ²⁶ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.

[18:32]  ²⁷ sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).

[18:32]  ²⁸ sn See Luke 22:63; 23:11, 36.

[18:32]  ²⁹ tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”

[18:32]  ³⁰ sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.

[18:33]  ³¹ tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[18:33]  ³² tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.