Markus 15:19

15:19 Again and again ¹  they struck him on the head with a staff ²  and spit on him. Then they knelt down and paid homage to him.

Bilangan 12:14

12:14 The Lord said to Moses, “If her father had only spit ³  in her face, would she not have been disgraced for seven days? Shut her out from the camp seven days, and afterward she can be brought back in again.”

Ayub 30:10

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

they do not hesitate to spit in my face.

Yesaya 50:6

50:6 I offered my back to those who attacked, ⁵ 

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) ⁶ 

he was so disfigured ⁷  he no longer looked like a man; ⁸ 

Yesaya 53:3

53:3 He was despised and rejected by people, ⁹ 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ¹⁰ 

he was despised, and we considered him insignificant. ¹¹ 

Mikha 5:1

5:1 (4:14) ¹²  But now slash yourself, ¹³  daughter surrounded by soldiers! ¹⁴ 

We are besieged!

With a scepter ¹⁵  they strike Israel’s ruler ¹⁶ 

on the side of his face.

Matius 26:67-68

26:67 Then they spat in his face and struck him with their fists. And some slapped him, 26:68 saying, “Prophesy for us, you Christ! ¹⁷  Who hit you?” ¹⁸ 

Lukas 22:63-64

22:63 Now ¹⁹  the men who were holding Jesus ²⁰  under guard began to mock him and beat him. 22:64 They ²¹  blindfolded him and asked him repeatedly, ²²  “Prophesy! Who hit you?” ²³ 

Yohanes 18:22

18:22 When Jesus ²⁴  had said this, one of the high priest’s officers who stood nearby struck him on the face and said, ²⁵  “Is that the way you answer the high priest?”

Yohanes 19:3

19:3 They ²⁶  came up to him again and again ²⁷  and said, “Hail, king of the Jews!” ²⁸  And they struck him repeatedly ²⁹  in the face.

Kisah Para Rasul 23:2

23:2 At that ³⁰  the high priest Ananias ordered those standing near ³¹  Paul ³²  to strike ³³  him on the mouth.

Ibrani 12:2

12:2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. ³⁴ 

[15:19]  ¹ tn The verb here has been translated as an iterative imperfect.

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

[12:14]  ³ tn The form is intensified by the infinitive absolute, but here the infinitive strengthens not simply the verbal idea but the conditional cause construction as well.

[30:10]  ⁴ tn Heb “they are far from me.”

[50:6]  ⁵ tn Or perhaps, “who beat [me].”

[52:14]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[5:1]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Traditionally, “the judge of Israel” (so KJV, NASB).

[26:68]  ¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:68]  sn See the note on Christ in 1:16.

[26:68]  ¹⁸ tn Grk “Who is the one who hit you?”

[26:68]  sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.

[22:63]  ¹⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:63]  ²⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:64]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:64]  ²² tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.

[22:64]  ²³ tn Grk “Who is the one who hit you?”

[22:64]  sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.

[18:22]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:22]  ²⁵ tn Grk “one of the high priest’s servants standing by gave Jesus a strike, saying.” For the translation of ῥάπισμα (rJapisma), see L&N 19.4.

[19:3]  ²⁶ 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]  ²⁷ tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (hrconto).

[19:3]  ²⁸ 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]  ²⁹ tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).

[23:2]  ³⁰ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ³¹ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ³² tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ³³ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[12:2]  ³⁴ sn An allusion to Ps 110:1.