Amsal 12:10

12:10 A righteous person cares for ¹  the life of his animal,

but even the most compassionate acts ²  of the wicked are cruel.

Matius 10:17

10:17 Beware ³  of people, because they will hand you over to councils ⁴  and flog ⁵  you in their synagogues. ⁶ 

Matius 23:34

23:34 “For this reason I ⁷  am sending you prophets and wise men and experts in the law, ⁸  some of whom you will kill and crucify, ⁹  and some you will flog ¹⁰  in your synagogues ¹¹  and pursue from town to town,

Markus 13:9

Persecution of Disciples

13:9 “You must watch out for yourselves. You will be handed over ¹²  to councils ¹³  and beaten in the synagogues. ¹⁴  You will stand before governors and kings ¹⁵  because of me, as a witness to them.

Lukas 20:10

20:10 When harvest time came, he sent a slave ¹⁶  to the tenants so that they would give ¹⁷  him his portion of the crop. ¹⁸  However, the tenants beat his slave ¹⁹  and sent him away empty-handed.

Yohanes 19:1-4

Pilate Tries to Release Jesus

19:1 Then Pilate took Jesus and had him flogged severely. ²⁰  19:2 The soldiers ²¹  braided ²²  a crown of thorns ²³  and put it on his head, and they clothed him in a purple robe. ²⁴  19:3 They ²⁵  came up to him again and again ²⁶  and said, “Hail, king of the Jews!” ²⁷  And they struck him repeatedly ²⁸  in the face.

19:4 Again Pilate went out and said to the Jewish leaders, ²⁹  “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation ³⁰  against him.”

Yohanes 19:2

19:2 The soldiers ³¹  braided ³²  a crown of thorns ³³  and put it on his head, and they clothed him in a purple robe. ³⁴ 

Kolose 1:24

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ.

[12:10]  ¹ tn Heb “knows”; NLT “concerned for the welfare of.” The righteous take care of animals, not just people.

[12:10]  ² tn Heb “but the mercies.” The additional words appear in the translation for the sake of clarification. The line can be interpreted in two ways: (1) when the wicked exhibit a kind act, they do it in a cruel way, or (2) even the kindest of their acts is cruel by all assessments, e.g., stuffing animals with food to fatten them for market – their “kindness” is driven by ulterior motives (J. H. Greenstone, Proverbs, 129).

[10:17]  ³ tn Here δέ (de) has not been translated.

[10:17]  ⁴ sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.

[10:17]  ⁵ tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”

[10:17]  ⁶ sn See the note on synagogues in 4:23.

[23:34]  ⁷ tn Grk “behold I am sending.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[23:34]  ⁸ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ⁹ sn See the note on crucified in 20:19.

[23:34]  ¹⁰ tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”

[23:34]  ¹¹ sn See the note on synagogues in 4:23.

[13:9]  ¹² tn Grk “They will hand you over.” “They” is an indefinite plural, referring to people in general. The parallel in Matt 10:17 makes this explicit.

[13:9]  ¹³ sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.

[13:9]  ¹⁴ sn See the note on synagogue in 1:21.

[13:9]  ¹⁵ sn These statements look at persecution both from a Jewish context as the mention of councils and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.

[20:10]  ¹⁶ sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

[20:10]  ¹⁷ tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë¹ Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B ˹³ 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.

[20:10]  ¹⁸ tn Grk “from the fruit of the vineyard.”

[20:10]  ¹⁹ tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.

[20:10]  sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.

[19:1]  ²⁰ tn Or “had him flogged,” or (traditional), “scourged him.” The verb should be read as causative. Pilate ordered Jesus to be flogged. A Roman governor would not carry out such a sentence in person. BDAG 620 s.v. μαστιγόω 1. states, “If J refers to the ‘verberatio’ given those condemned to death (TMommsen, Röm. Strafrecht 1899, 938f; Jos., Bell. 2, 308; 5, 449), it is odd that Pilate subsequently claims no cause for action (vs. 6); but if the latter statement refers only to the penalty of crucifixion, μ. vs. 1 may be equivalent to παιδεύω (q.v. 2bγ) in Lk 23:16, 22 (for μ. of a non-capital offense PFlor I, 61, 61 [85ad]=Mitt-Wilck. II/2, 80 II, 61).”

[19:1]  sn This severe flogging was not administered by Pilate himself but his officers, who took Jesus at Pilate’s order and scourged him. The author’s choice of wording here may constitute an allusion to Isa 50:6, “I gave my back to those who scourge me.” Three forms of corporal punishment were employed by the Romans, in increasing degree of severity: (1) fustigatio (beating), (2) flagellatio (flogging), and (3) verberatio (severe flogging, scourging). The first could be on occasion a punishment in itself, but the more severe forms were part of the capital sentence as a prelude to crucifixion. The most severe, verberatio, is what is indicated here by the Greek verb translated flogged severely (μαστιγόω, mastigow). People died on occasion while being flogged this way; frequently it was severe enough to rip a person’s body open or cut muscle and sinew to the bone. It was carried out with a whip that had fragments of bone or pieces of metal bound into the tips.

[19:2]  ²¹ tn Grk “And the soldiers.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:2]  ²² tn Or “wove.”

[19:2]  ²³ sn The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus’ “kingship.” Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the “radiant corona,” a type of crown portrayed on ruler’s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor).

[19:2]  ²⁴ sn The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.

[19:3]  ²⁵ tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:3]  ²⁶ tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (hrconto).

[19:3]  ²⁷ tn Or “Long live the King of the Jews!”

[19:3]  sn The greeting used by the soldiers, “Hail, King of the Jews!”, is a mockery based on the standard salutation for the Roman emperor, “Ave, Caesar!” (“Hail to Caesar!”).

[19:3]  ²⁸ tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).

[19:4]  ²⁹ tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.

[19:4]  ³⁰ tn Or “find no basis for an accusation”; Grk “find no cause.”

[19:2]  ³¹ tn Grk “And the soldiers.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:2]  ³² tn Or “wove.”

[19:2]  ³³ sn The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus’ “kingship.” Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the “radiant corona,” a type of crown portrayed on ruler’s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor).

[19:2]  ³⁴ sn The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.