Ayub 16:10

16:10 People ¹  have opened their mouths against me,

they have struck my cheek in scorn; ² 

they unite ³  together against me.

Ayub 30:10-12

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

they do not hesitate to spit in my face.

30:11 Because God has untied ⁵  my tent cord and afflicted me,

people throw off all restraint in my presence. ⁶ 

30:12 On my right the young rabble ⁷  rise up;

they drive me from place to place, ⁸ 

and build up siege ramps ⁹  against me. ¹⁰ 

Yesaya 50:5-7

50:5 The sovereign Lord has spoken to me clearly; ¹¹ 

I have not rebelled,

I have not turned back.

50:6 I offered my back to those who attacked, ¹² 

my jaws to those who tore out my beard;

I did not hide my face

from insults and spitting.

50:7 But the sovereign Lord helps me,

so I am not humiliated.

For that reason I am steadfastly resolved; ¹³ 

I know I will not be put to shame.

Yeremia 20:2

20:2 When he heard Jeremiah’s prophecy, he had the prophet flogged. ¹⁴  Then he put him in the stocks ¹⁵  which were at the Upper Gate of Benjamin in the Lord’s temple. ¹⁶ 

Mikha 5:1

5:1 (4:14) ¹⁷  But now slash yourself, ¹⁸  daughter surrounded by soldiers! ¹⁹ 

We are besieged!

With a scepter ²⁰  they strike Israel’s ruler ²¹ 

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! ²²  Who hit you?” ²³ 

Markus 14:65

14:65 Then ²⁴  some began to spit on him, and to blindfold him, and to strike him with their fists, saying, “Prophesy!” The guards also took him and beat ²⁵  him.

Lukas 22:63-64

22:63 Now ²⁶  the men who were holding Jesus ²⁷  under guard began to mock him and beat him. 22:64 They ²⁸  blindfolded him and asked him repeatedly, ²⁹  “Prophesy! Who hit you?” ³⁰ 

Kisah Para Rasul 23:2-3

23:2 At that ³¹  the high priest Ananias ordered those standing near ³²  Paul ³³  to strike ³⁴  him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! ³⁵  Do ³⁶  you sit there judging me according to the law, ³⁷  and in violation of the law ³⁸  you order me to be struck?”

[16:10]  ¹ tn “People” is supplied; the Hebrew verb is third plural. The colon reads, “they have opened against me with [the preposition is instrumental] their mouth.” The gestures here follow the animal imagery; they reflect destructive opposition and attack (see Ps 22:13 among others).

[16:10]  ² tn This is an “insult” or a “reproach.”

[16:10]  ³ tn The verb יִתְמַלָּאוּן (yitmalla’un) is taken from מָלֵא (male’), “to be full,” and in this stem, “to pile up; to press together.” The term has a military connotation, such as “to mobilize” (see D. W. Thomas, “ml'w in Jeremiah 4:5 : a military term,” JJS 3 [1952]: 47-52). Job sees himself surrounded by enemies who persecute him and mock him.

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

[30:11]  ⁵ tn The verb פָּתַח (patakh) means “to untie [or undo]” a rope or bonds. In this verse יִתְרוֹ (yitro, the Kethib, LXX, and Vulgate) would mean “his rope” (see יֶתֶר [yeter] in Judg 16:7-9). The Qere would be יִתְרִי (yitri, “my rope [or cord]”), meaning “me.” The word could mean “rope,” “cord,” or “bowstring.” If the reading “my cord” is accepted, the cord would be something like “my tent cord” (as in Job 29:20), more than K&D 12:147 “cord of life.” This has been followed in the present translation. If it were “my bowstring,” it would give the sense of disablement. If “his cord” is taken, it would signify that the restraint that God had in afflicting Job was loosened – nothing was held back.

[30:11]  ⁶ sn People throw off all restraint in my presence means that when people saw how God afflicted Job, robbing him of his influence and power, then they turned on him with unrestrained insolence (H. H. Rowley, Job [NCBC], 193).

[30:12]  ⁷ tn This Hebrew word occurs only here. The word פִּרְחַח (pirkhakh, “young rabble”) is a quadriliteral, from פָּרַח (parakh, “to bud”) The derivative אֶפְרֹחַ (’efroakh) in the Bible refers to a young bird. In Arabic farhun means both “young bird” and “base man.” Perhaps “young rabble” is the best meaning here (see R. Gordis, Job, 333).

[30:12]  ⁸ tn Heb “they cast off my feet” or “they send my feet away.” Many delete the line as troubling and superfluous. E. Dhorme (Job, 438) forces the lines to say “they draw my feet into a net.”

[30:12]  ⁹ tn Heb “paths of their destruction” or “their destructive paths.”

[30:12]  ¹⁰ sn See Job 19:12.

[50:5]  ¹¹ tn Or perhaps, “makes me obedient.” The text reads literally, “has opened for me an ear.”

[50:6]  ¹² tn Or perhaps, “who beat [me].”

[50:7]  ¹³ tn Heb “Therefore I set my face like flint.”

[20:2]  ¹⁴ tn Heb “And Pashhur son of Immer, the priest and he [= who] was chief overseer [or officer] in the house of the Lord heard Jeremiah prophesying these words/things 20:2 and Pashhur had the prophet Jeremiah flogged.” This verse and the previous one has been restructured in the translation to better conform with contemporary English style.

[20:2]  ¹⁵ tn The meaning of this word is uncertain. It occurs only here, in 29:26 where it is followed by a parallel word that occurs only there and is generally translated “collar,” and in 2 Chr 16:10 where it is preceded by the word “house of.” It is most often translated “stocks” and explained as an instrument of confinement for keeping prisoners in a crooked position (from its relation to a root meaning “to turn.” See BDB 246 s.v. מַהְפֶּכֶת and KBL 500 s.v. מַהְפֶּכֶת for definition and discussion.) For a full discussion including the interpretation of the ancient versions see W. L. Holladay, Jeremiah (Hermeneia), 1:542-43.

[20:2]  ¹⁶ sn A comparison of Ezek 8:3 and 9:2 in their contexts will show that this probably refers to the northern gate to the inner court of the temple. It is called Upper because it was on higher ground above the gate in the outer court. It is qualified by “in the Lord’s temple” to distinguish it from the Benjamin Gate in the city wall (cf. 37:13; 38:7). Like the Benjamin Gate in the city wall it faced north toward the territory of the tribe of Benjamin.

[5:1]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Traditionally, “the judge of Israel” (so KJV, NASB).

[26:68]  ²² 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]  ²³ 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.

[14:65]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:65]  ²⁵ tn For the translation of ῥάπισμα (rJapisma), see L&N 19.4.

[22:63]  ²⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:63]  ²⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:64]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:64]  ²⁹ 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]  ³⁰ 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.

[23:2]  ³¹ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ³² tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ³³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ³⁴ 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.

[23:3]  ³⁵ sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.

[23:3]  ³⁶ tn Grk “And do.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[23:3]  ³⁷ tn The law refers to the law of Moses.

[23:3]  ³⁸ tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

[23:3]  sn In violation of the law. Paul was claiming that punishment was given before the examination was complete (m. Sanhedrin 3:6-8). Luke’s noting of this detail shows how quickly the leadership moved to react against Paul.