Mazmur 129:3

129:3 The plowers plowed my back;

they made their furrows long.

Yesaya 50:6

50:6 I offered my back to those who attacked, ¹ 

my jaws to those who tore out my beard;

I did not hide my face

from insults and spitting.

Yesaya 53:5

53:5 He was wounded because of ²  our rebellious deeds,

crushed because of our sins;

he endured punishment that made us well; ³ 

because of his wounds we have been healed. ⁴ 

Matius 20:19

20:19 and will turn him over to the Gentiles to be mocked and flogged severely ⁵  and crucified. ⁶  Yet ⁷  on the third day, he will be raised.”

Matius 23:34

23:34 “For this reason I ⁸  am sending you prophets and wise men and experts in the law, ⁹  some of whom you will kill and crucify, ¹⁰  and some you will flog ¹¹  in your synagogues ¹²  and pursue from town to town,

Markus 10:33-34

10:33 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and experts in the law. ¹³  They will condemn him to death and will turn him over to the Gentiles. 10:34 They will mock him, spit on him, flog ¹⁴  him severely, and kill him. Yet ¹⁵  after three days, ¹⁶  he will rise again.”

Lukas 18:33

18:33 They will flog him severely ¹⁷  and kill him. Yet ¹⁸  on the third day he will rise again.”

Kisah Para Rasul 16:22-23

16:22 The crowd joined the attack ¹⁹  against them, and the magistrates tore the clothes ²⁰  off Paul and Silas ²¹  and ordered them to be beaten with rods. ²²  16:23 After they had beaten them severely, ²³  they threw them into prison and commanded ²⁴  the jailer to guard them securely.

Kisah Para Rasul 22:24-25

22:24 the commanding officer ²⁵  ordered Paul ²⁶  to be brought back into the barracks. ²⁷  He told them ²⁸  to interrogate Paul ²⁹  by beating him with a lash ³⁰  so that he could find out the reason the crowd ³¹  was shouting at Paul ³²  in this way. 22:25 When they had stretched him out for the lash, ³³  Paul said to the centurion ³⁴  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ³⁵  without a proper trial?” ³⁶ 

Kisah Para Rasul 22:2

22:2 (When they heard ³⁷  that he was addressing ³⁸  them in Aramaic, ³⁹  they became even ⁴⁰  quieter.) ⁴¹  Then ⁴²  Paul said,

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.

Ibrani 11:36

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

Ibrani 11:1

People Commended for Their Faith

11:1 Now faith is being sure of what we hope for, being convinced of what we do not see.

Pengkhotbah 2:24

Enjoy Work and its Benefits

2:24 There is nothing better for ⁴³  people ⁴⁴  than ⁴⁵  to eat and drink,

and to find enjoyment ⁴⁶  in their ⁴⁷  work.

I also perceived that this ability to find enjoyment ⁴⁸  comes from God. ⁴⁹ 

[50:6]  ¹ tn Or perhaps, “who beat [me].”

[53:5]  ² tn The preposition מִן (min) has a causal sense (translated “because of”) here and in the following clause.

[53:5]  ³ 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]  ⁴ 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.

[20:19]  ⁵ tn Traditionally, “scourged” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[20:19]  ⁶ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[20:19]  ⁷ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[23:34]  ⁸ 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]  ⁹ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ¹⁰ sn See the note on crucified in 20:19.

[23:34]  ¹¹ 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]  ¹² sn See the note on synagogues in 4:23.

[10:33]  ¹³ tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.

[10:34]  ¹⁴ tn Traditionally, “scourge him” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[10:34]  ¹⁵ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[10:34]  ¹⁶ tc Most mss, especially the later ones (A^[*^] W Θ Ë^1,13 Ï sy), have “on the third day” (τῇ τρίτῃ ἡμέρᾳ, th trith Jhmera) instead of “after three days.” But not only does Mark nowhere else speak of the resurrection as occurring on the third day, the idiom he uses is a harder reading (cf. Mark 8:31; 9:31, though in the latter text the later witnesses also have τῇ τρίτῃ ἡμέρᾳ). Further, τῇ τρίτῃ ἡμέρᾳ conforms to the usage that is almost universally used in Matthew and Luke, and is found in the parallels to this text (Matt 20:19; Luke 18:33). Thus, scribes would be doubly motivated to change the wording. The most reliable witnesses, along with several other mss (א B C D L Δ Ψ 579 892 2427 it co), have resisted this temptation.

[18:33]  ¹⁷ 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]  ¹⁸ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:22]  ¹⁹ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ²⁰ tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).

[16:22]  ²¹ tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ²² tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).

[16:23]  ²³ tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epiqente") has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a.β has “inflict blows upon someone” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”

[16:23]  ²⁴ tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.

[22:24]  ²⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[22:24]  ²⁶ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ²⁷ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[22:24]  ²⁸ tn Grk “into the barracks, saying.” This is a continuation of the same sentence in Greek using the participle εἴπας (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object “them” has been supplied; it is understood in Greek.

[22:24]  ²⁹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ³⁰ sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.

[22:24]  ³¹ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24]  ³² tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:25]  ³³ tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”

[22:25]  ³⁴ sn See the note on the word centurion in 10:1.

[22:25]  ³⁵ tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ³⁶ tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[22:25]  sn The fact that Paul was a Roman citizen protected him from being tortured to extract information; such protections were guaranteed by the Porcian and Julian law codes. In addition, the fact Paul had not been tried exempted him from punishment.

[22:2]  ³⁷ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ³⁸ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ³⁹ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ⁴⁰ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ⁴¹ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  sn This is best taken as a parenthetical note by the author.

[22:2]  ⁴² tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[2:24]  ⁴³ tn The preposition בְּ (bet) on בָּאָדָם (ba’adam) has been taken in two ways: (1) locative with טוֹב (tov, “good”) in reference to man’s moral nature: “There is nothing [inherently] good in man.” (2) advantage with טוֹב (“good”) in reference to the enjoyment theme of 2:24-26: “There is nothing better for a man than…” (this assumes a comparative מִן, min, on מִשֶׁיֹּאכַל, misheyyo’khal); see text critical note on the word “than” below). The latter is preferred for two reasons: (1) The preposition בְּ is used with a similar idiom in 3:12 in collocation with the particle phrase אִם…כִּי (ki…’im, “except”): “There is nothing better…than to rejoice/be happy” (NASB, NIV). (2) The theme of 2:1-26 focuses on the futility of human toil, concluding that the only real reward that man has in his labor is to find enjoyment in it (e.g., 2:10, 24-26). The section says nothing about man’s inherent sinful nature.

[2:24]  ⁴⁴ tn Heb “man.”

[2:24]  ⁴⁵ tc The MT reads שֶׁיֹּאכַל (sheyyo’khal, “that he should eat”; Qal imperfect 3rd person masculine singular from אָכַל, ’akhal, “to eat,” with relative pronoun שֶׁ, she, “that”). However, the variant textual tradition of מִשֶּׁיֹּאכַל (misheyyo’khal, “than he should eat” (comparative preposition מִן, min, “than” + Qal imperfect 3rd person masculine singular from אָכַל “to eat”) is reflected in the LXX, Coptic, Syriac, Aramaic Targum, Old Latin, and Jerome. The textual error, an example of haplography, arose from a single writing of מ (mem) from בָּאָדָם מִשֶּׁיֹּאכַל (ba’adam misheyyo’khal). The same idiom appears in the expanded form אִם…כִּי followed by טוֹב…אֵין (’en tov … ki ’im, “there is nothing better for man than …”) in Eccl 3:12; 8:15.

[2:24]  ⁴⁶ tn Heb “to cause his soul to see good.” The idiom רָאָה טוֹב (ra’ah tov, “to see good”) is a metonymy of association, meaning “to find enjoyment” (e.g., 3:13; 5:17; 6:6). In 3:12-13 and 5:17-18 it is in collocation and/or parallelism with בְּ (bet) + שָׂמַח (samakh, “to rejoice in,” or “to find satisfaction or pleasure in” something). Here, it is used in collocation with חוּשׁ (khush, “to enjoy”). The term נַפְשׁוֹ (nafsho, “his soul”) is a metonymy of part (i.e., soul) for the whole (i.e., whole person), e.g., Num 23:10; Judg 16:30; Pss 16:10; 35:13; 103:1 (see E. W. Bullinger, Figures of Speech, 640-41).

[2:24]  ⁴⁷ tn Heb “his.”

[2:24]  ⁴⁸ tn The phrase “ability to find enjoyment” is not in the Hebrew text, but is supplied in the translation for clarity.

[2:24]  ⁴⁹ tn Heb “is from the hand of God.”

[2:24]  sn The phrase “from the hand of God” is an anthropomorphism (depicting God, who is an invisible spirit, in the form of man with hands) or anthropopatheia (depicting God performing human-like actions). The “hand of God” is a figure often used to portray God’s sovereign providence and benevolence (see E. W. Bullinger, Figures of Speech, 878). The phrase “the hand of God” is often used to connote the favor or grace of God (2 Chr 30:12; Ezra 7:9; 8:18; Neh 2:8, 18; see BDB 390 s.v. יָד 1.e.2).