Mark 9:12

9:12 He said to them, “Elijah does indeed come first, and restores all things. And why is it written that the Son of Man must suffer many things and be despised?

Mark 10:34

10:34 They will mock him, spit on him, flog ¹  him severely, and kill him. Yet ²  after three days, ³  he will rise again.”

Mark 14:65

14:65 Then ⁴  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 ⁵  him.

Job 13:9

13:9 Would it turn out well if he would examine ⁶  you?

Or as one deceives ⁷  a man would you deceive him?

Job 30:8-12

30:8 Sons of senseless and nameless people, ⁸ 

they were driven out of the land with whips. ⁹ 

Job’s Indignities

30:9 “And now I have become their taunt song;

I have become a byword ¹⁰  among them.

30:10 They detest me and maintain their distance; ¹¹ 

they do not hesitate to spit in my face.

30:11 Because God has untied ¹²  my tent cord and afflicted me,

people throw off all restraint in my presence. ¹³ 

30:12 On my right the young rabble ¹⁴  rise up;

they drive me from place to place, ¹⁵ 

and build up siege ramps ¹⁶  against me. ¹⁷ 

Psalms 22:6-7

22:6 But I ¹⁸  am a worm, ¹⁹  not a man; ²⁰ 

people insult me and despise me. ²¹ 

22:7 All who see me taunt ²²  me;

they mock me ²³  and shake their heads. ²⁴ 

Psalms 35:15-17

35:15 But when I stumbled, they rejoiced and gathered together;

they gathered together to ambush me. ²⁵ 

They tore at me without stopping to rest. ²⁶ 

35:16 When I tripped, they taunted me relentlessly, ²⁷ 

and tried to bite me. ²⁸ 

35:17 O Lord, how long are you going to just stand there and watch this? ²⁹ 

Rescue ³⁰  me ³¹  from their destructive attacks;

guard my life ³²  from the young lions!

Psalms 69:12

69:12 Those who sit at the city gate gossip about me;

drunkards mock me in their songs. ³³ 

Psalms 69:19-20

69:19 You know how I am insulted, humiliated and disgraced;

you can see all my enemies. ³⁴ 

69:20 Their insults are painful ³⁵  and make me lose heart; ³⁶ 

I look ³⁷  for sympathy, but receive none, ³⁸ 

for comforters, but find none.

Isaiah 49:7

49:7 This is what the Lord,

the protector ³⁹  of Israel, their Holy One, ⁴⁰  says

to the one who is despised ⁴¹  and rejected ⁴²  by nations, ⁴³ 

a servant of rulers:

“Kings will see and rise in respect, ⁴⁴ 

princes will bow down,

because of the faithful Lord,

the Holy One of Israel who has chosen you.”

Isaiah 50:6

50:6 I offered my back to those who attacked, ⁴⁵ 

my jaws to those who tore out my beard;

I did not hide my face

from insults and spitting.

Isaiah 52:14

52:14 (just as many were horrified by the sight of you) ⁴⁶ 

he was so disfigured ⁴⁷  he no longer looked like a man; ⁴⁸ 

Isaiah 53:3-5

53:3 He was despised and rejected by people, ⁴⁹ 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ⁵⁰ 

he was despised, and we considered him insignificant. ⁵¹ 

53:4 But he lifted up our illnesses,

he carried our pain; ⁵² 

even though we thought he was being punished,

attacked by God, and afflicted for something he had done. ⁵³ 

53:5 He was wounded because of ⁵⁴  our rebellious deeds,

crushed because of our sins;

he endured punishment that made us well; ⁵⁵ 

because of his wounds we have been healed. ⁵⁶ 

Micah 5:1

5:1 (4:14) ⁵⁷  But now slash yourself, ⁵⁸  daughter surrounded by soldiers! ⁵⁹ 

We are besieged!

With a scepter ⁶⁰  they strike Israel’s ruler ⁶¹ 

on the side of his face.

Matthew 20:18-19

20:18 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the experts in the law. ⁶²  They will condemn him to death, 20:19 and will turn him over to the Gentiles to be mocked and flogged severely ⁶³  and crucified. ⁶⁴  Yet ⁶⁵  on the third day, he will be raised.”

Luke 18:32-33

18:32 For he will be handed over ⁶⁶  to the Gentiles; he will be mocked, ⁶⁷  mistreated, ⁶⁸  and spat on. ⁶⁹  18:33 They will flog him severely ⁷⁰  and kill him. Yet ⁷¹  on the third day he will rise again.”

Luke 22:63

22:63 Now ⁷²  the men who were holding Jesus ⁷³  under guard began to mock him and beat him.

Luke 23:11

23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, ⁷⁴  dressing him in elegant clothes, ⁷⁵  Herod ⁷⁶  sent him back to Pilate.

Luke 23:36

23:36 The soldiers also mocked him, coming up and offering him sour wine, ⁷⁷ 

Hebrews 12:2-3

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. ⁷⁸  12:3 Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up.

Hebrews 13:13

13:13 We must go out to him, then, outside the camp, bearing the abuse he experienced. ⁷⁹ 

[10:34]  ¹ 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]  ² tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[10:34]  ³ 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.

[14:65]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:65]  ⁵ tn For the translation of ῥάπισμα (rJapisma), see L&N 19.4.

[13:9]  ⁶ tn The verb חָפַר (khafar) means “to search out, investigate, examine.” In the conditional clause the imperfect verb expresses the hypothetical case.

[13:9]  ⁷ tn Both the infinitive and the imperfect of תָּלַל (talal, “deceive, mock”) retain the ה (he) (GKC 148 §53.q). But for the alternate form, see F. C. Fensham, “The Stem HTL in Hebrew,” VT 9 (1959): 310-11. The infinitive is used here in an adverbial sense after the preposition.

[30:8]  ⁸ tn The “sons of the senseless” (נָבָל, naval) means they were mentally and morally base and defective; and “sons of no-name” means without honor and respect, worthless (because not named).

[30:8]  ⁹ tn Heb “they were whipped from the land” (cf. ESV) or “they were cast out from the land” (HALOT 697 s.v. נכא). J. E. Hartley (Job [NICOT], 397) follows Gordis suggests that the meaning is “brought lower than the ground.”

[30:9]  ¹⁰ tn The idea is that Job has become proverbial, people think of misfortune and sin when they think of him. The statement uses the ordinary word for “word” (מִלָּה, millah), but in this context it means more: “proverb; byword.”

[30:10]  ¹¹ tn Heb “they are far from me.”

[30:11]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Heb “paths of their destruction” or “their destructive paths.”

[30:12]  ¹⁷ sn See Job 19:12.

[22:6]  ¹⁸ tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.

[22:6]  ¹⁹ tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).

[22:6]  ²⁰ tn Or “not a human being.” The psalmist perceives himself as less than human.

[22:6]  ²¹ tn Heb “a reproach of man and despised by people.”

[22:7]  ²² tn Or “scoff at, deride, mock.”

[22:7]  ²³ tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.

[22:7]  ²⁴ sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.

[35:15]  ²⁵ tn Heb “they gathered together against me, stricken [ones], and I did not know.” The Hebrew form נֵכִים (nekhim, “stricken ones” ?) is problematic. Some suggest an emendation to נָכְרִים[כְ] (kÿnokhÿrim, “foreigners”) or “like foreigners,” which would fit with what follows, “[like] foreigners that I do not recognize.” Perhaps the form should be read as a Qal active participle, נֹכִים (nokhim, “ones who strike”) from the verbal root נָכָה (nakhah, “to strike”). The Qal of this verb is unattested in biblical Hebrew, but the peal (basic) stem appears in Old Aramaic (J. Fitzmyer, The Aramaic Inscriptions of Sefire [BibOr], 114; DNWSI 1:730.) In this case one might translate, “attackers gathered together against me though I was not aware of it” (cf. NASB “smiters”; NEB, NRSV “ruffians”; NIV “attackers”).

[35:15]  ²⁶ tn Heb “they tore and did not keep quiet.” By using the verb “tear,” the psalmist likens his enemies to a wild animal (see Hos 13:8). In v. 17 he compares them to hungry young lions.

[35:16]  ²⁷ tc The MT reads “as profane [ones] of mockers of food,” which is nonsensical. The present translation assumes (1) an emendation of בְּחַנְפֵי (bÿkhanfey, “as profane men”) to בְּחַנְפִי (bekhanfiy, “when I tripped”; preposition + Qal infinitive construct from II חָנַף [“limp”] + first common singular pronominal suffix) and (2) an emendation of לַעֲגֵי מָעוֹג (la’agey ma’og, “mockers of food”) to עָגוּ[ם]לַעְגָּ (la’gam ’agu, “[with] taunting they taunted”; masculine plural noun with enclitic mem + Qal perfect third common plural from לַּעַג [la’ag, “taunt”]).

[35:16]  ²⁸ tn Heb “gnashing at me with their teeth.” The infinitive absolute adds a complementary action – they gnashed with their teeth as they taunted.

[35:17]  ²⁹ tn Heb “O Lord, how long will you see?”

[35:17]  ³⁰ tn Heb “bring back, restore.”

[35:17]  ³¹ tn Or “my life.”

[35:17]  ³² tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone (see Ps 22:20). The verb “guard” is supplied in the translation, because the verb “rescue” is understood by ellipsis (see the previous line).

[69:12]  ³³ tn Heb “the mocking songs of the drinkers of beer.”

[69:19]  ³⁴ tn Heb “before you [are] all my enemies.”

[69:20]  ³⁵ tn Heb “break my heart.” The “heart” is viewed here as the origin of the psalmist’s emotions.

[69:20]  ³⁶ tn The verb form appears to be a Qal preterite from an otherwise unattested root נוּשׁ (nush), which some consider an alternate form of אָנַשׁ (’anash, “be weak; be sick”; see BDB 60 s.v. I אָנַשׁ). Perhaps the form should be emended to a Niphal, וָאֵאָנְשָׁה (va’e’onshah, “and I am sick”). The Niphal of אָנַשׁ occurs in 2 Sam 12:15, where it is used to describe David’s sick child.

[69:20]  ³⁷ tn Heb “wait.”

[69:20]  ³⁸ tn Heb “and I wait for sympathy, but there is none.” The form נוּד (nud) is an infinitive functioning as a verbal noun:, “sympathizing.” Some suggest emending the form to a participle נָד (nad, “one who shows sympathy”). The verb נוּד (nud) also has the nuance “show sympathy” in Job 2:11; 42:11 and Isa 51:19.

[49:7]  ³⁹ tn Heb “redeemer.” See the note at 41:14.

[49:7]  ⁴⁰ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[49:7]  ⁴¹ tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsa^a לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsa^a reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”

[49:7]  ⁴² tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”

[49:7]  ⁴³ tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).

[49:7]  ⁴⁴ tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.

[50:6]  ⁴⁵ tn Or perhaps, “who beat [me].”

[52:14]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[53:4]  ⁵² sn Illness and pain stand by metonymy (or perhaps as metaphors) for sin and its effects, as vv. 11-12 make clear.

[53:4]  ⁵³ tn The words “for something he had done” are supplied in the translation for clarification. The group now realizes he suffered because of his identification with them, not simply because he was a special target of divine anger.

[53:5]  ⁵⁴ tn The preposition מִן (min) has a causal sense (translated “because of”) here and in the following clause.

[53:5]  ⁵⁵ 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]  ⁵⁶ 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.

[5:1]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ tn Heb “daughter of a troop of warriors.”

[5:1]  ⁶⁰ tn Or “staff”; KJV, NAB, NASB, NIV, NRSV, NLT “rod”; CEV “stick”; NCV “club.”

[5:1]  ⁶¹ tn Traditionally, “the judge of Israel” (so KJV, NASB).

[20:18]  ⁶² tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[20:19]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[18:32]  ⁶⁶ sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).

[18:32]  ⁶⁷ sn See Luke 22:63; 23:11, 36.

[18:32]  ⁶⁸ tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”

[18:32]  ⁶⁹ sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.

[18:33]  ⁷⁰ 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]  ⁷¹ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[22:63]  ⁷² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:63]  ⁷³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:11]  ⁷⁴ tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.

[23:11]  ⁷⁵ sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.

[23:11]  ⁷⁶ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:36]  ⁷⁷ sn Sour wine was cheap wine, called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further.

[12:2]  ⁷⁸ sn An allusion to Ps 110:1.

[13:13]  ⁷⁹ tn Grk “his abuse.”