Matthew 27:30

27:30 They ¹  spat on him and took the staff ²  and struck him repeatedly ³  on the head.

Numbers 12:14

12:14 The Lord said to Moses, “If her father had only spit ⁴  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.”

Deuteronomy 25:9

25:9 then his sister-in-law must approach him in view of the elders, remove his sandal from his foot, and spit in his face. ⁵  She will then respond, “Thus may it be done to any man who does not maintain his brother’s family line!” ⁶ 

Job 30:9-11

Job’s Indignities

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

I have become a byword ⁷  among them.

30:10 They detest me and maintain their distance; ⁸ 

they do not hesitate to spit in my face.

30:11 Because God has untied ⁹  my tent cord and afflicted me,

people throw off all restraint in my presence. ¹⁰ 

Isaiah 50:6

50:6 I offered my back to those who attacked, ¹¹ 

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) ¹² 

he was so disfigured ¹³  he no longer looked like a man; ¹⁴ 

Isaiah 53:3

53:3 He was despised and rejected by people, ¹⁵ 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ¹⁶ 

he was despised, and we considered him insignificant. ¹⁷ 

Mark 14:65

14:65 Then ¹⁸  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 ¹⁹  him.

Mark 15:19

15:19 Again and again ²⁰  they struck him on the head with a staff ²¹  and spit on him. Then they knelt down and paid homage to him.

Mark 15:1

Jesus Brought Before Pilate

15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law ²²  and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. ²³ 

Colossians 4:13

4:13 For I can testify that he has worked hard ²⁴  for you and for those in Laodicea and Hierapolis.

Hebrews 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. ²⁵ 

[27:30]  ¹ tn Here καί (kai) has not been translated.

[27:30]  ² tn Or “the reed.”

[27:30]  ³ tn The verb here has been translated as an iterative imperfect.

[12:14]  ⁴ 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.

[25:9]  ⁵ sn The removal of the sandal was likely symbolic of the relinquishment by the man of any claim to his dead brother’s estate since the sandal was associated with the soil or land (cf. Ruth 4:7-8). Spitting in the face was a sign of utmost disgust or disdain, an emotion the rejected widow would feel toward her uncooperative brother-in-law (cf. Num 12:14; Lev 15:8). See W. Bailey, NIDOTTE 2:544.

[25:9]  ⁶ tn Heb “build the house of his brother”; TEV “refuses to give his brother a descendant”; NLT “refuses to raise up a son for his brother.”

[30:9]  ⁷ 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]  ⁸ tn Heb “they are far from me.”

[30:11]  ⁹ 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]  ¹⁰ 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).

[50:6]  ¹¹ tn Or perhaps, “who beat [me].”

[52:14]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[14:65]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:65]  ¹⁹ tn For the translation of ῥάπισμα (rJapisma), see L&N 19.4.

[15:19]  ²⁰ tn The verb here has been translated as an iterative imperfect.

[15:19]  ²¹ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.

[15:1]  ²² tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[15:1]  ²³ sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.

[4:13]  ²⁴ tn Grk “pain.” This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation “pain” makes sense. For the present verse it has been translated “worked hard.” See BDAG 852 s.v. πόνος 1.

[12:2]  ²⁵ sn An allusion to Ps 110:1.