Bilangan 12:14

12:14 The Lord said to Moses, “If her father had only spit ¹  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; ² 

they do not hesitate to spit in my face.

Yesaya 50:6

50:6 I offered my back to those who attacked, ³ 

my jaws to those who tore out my beard;

I did not hide my face

from insults and spitting.

Matius 26:67

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

Matius 27:30

27:30 They ⁴  spat on him and took the staff ⁵  and struck him repeatedly ⁶  on the head.

Markus 10:34

10:34 They will mock him, spit on him, flog ⁷  him severely, and kill him. Yet ⁸  after three days, ⁹  he will rise again.”

[12:14]  ¹ 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]  ² tn Heb “they are far from me.”

[50:6]  ³ tn Or perhaps, “who beat [me].”

[27:30]  ⁴ tn Here καί (kai) has not been translated.

[27:30]  ⁵ tn Or “the reed.”

[27:30]  ⁶ tn The verb here has been translated as an iterative imperfect.

[10:34]  ⁷ 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]  ⁸ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[10:34]  ⁹ 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.