English-Korean Psalm 129:3 The Plowers Plowed Upon My Back: They Made Long Their Furrows.

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Psa 129:3 The plowers plowed upon my back: they made long their furrows.

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All Scripture taken from the King James or Korean King James versions of the Bible.

Hint 1

All definitions taken from Strong's Concordance. Refernce (ref): e-Sword. www.esword.net

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Psa 129:3 The plowers plowed upon my back: they made long their furrows.

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Psa 129:3 밭가는 자들이 내 등을 갈아 자기의 고랑들을 길게 내었도다.

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Psa 129:3 The plowers plowed upon my back: they made long their furrows.

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Psa 129:3 The plowersH2790 plowedH2790 uponH5921 my back:H1354 they made longH748 their furrows.H4618

Hint 3

Plowers = H2790
חרשׁ
chârash
khaw-rash'
A primitive root; to scratch, that is, (by implication) to engrave, plough; hence (from the use of tools) to fabricate (of any material); figuratively to devise (in a bad sense); hence (from the idea of secrecy) to be silent, to let alone; hence (by implication) to be deaf (as an accompaniment of dumbness): - X altogether, cease, conceal, be deaf, devise, ear, graven, imagine, leave off speaking, hold peace, plow (-er, -man), be quiet, rest, practise secretly, keep silence, be silent, speak not a word, be still, hold tongue, worker.

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Plowed = H2790
חרשׁ
chârash
khaw-rash'
A primitive root; to scratch, that is, (by implication) to engrave, plough; hence (from the use of tools) to fabricate (of any material); figuratively to devise (in a bad sense); hence (from the idea of secrecy) to be silent, to let alone; hence (by implication) to be deaf (as an accompaniment of dumbness): - X altogether, cease, conceal, be deaf, devise, ear, graven, imagine, leave off speaking, hold peace, plow (-er, -man), be quiet, rest, practise secretly, keep silence, be silent, speak not a word, be still, hold tongue, worker.

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Back = H1354
גב
gab
gab
From an unused root meaning to hollow or curve; the back (as rounded (compare H1460 and H1479); by analogy the top or rim, a boss, a vault, arch of eye, bulwarks, etc.: - back, body, boss, eminent (higher) place, [eye] brows, nave, ring.

Hint 4

Long = H748
ארך
'ârak
aw-rak'
A primitive root; to be (causatively make) long (literally or figuratively): - defer, draw out, lengthen, (be, become, make, pro-) long, + (out-, over-) live, tarry (long).


Furrows = H4618
מענה
ma‛ănâh
mah-an-aw'
From H6031, in the sense of depression or tilling; a furrow: - + acre, furrow.

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Thid verse describes what the Roman soldiers would do to the Lord Jesus Christ when they scourged Him.

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Jamieson, Fausset, and Brown said: Psa 129:3-4
The ploughing is a figure of scourging, which most severe physical infliction aptly represents all kinds.

ref: JFB, e-Sword.

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Mat 27:26 Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.
Mat 27:27 Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.
Mat 27:28 And they stripped him, and put on him a scarlet robe.
Mat 27:29 And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!
Mat 27:30 And they spit upon him, and took the reed, and smote him on the head.
Mat 27:31 And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.

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Mat 27:26 이에 빌라도가 바라바는 그들에게 놓아주고 예수님은 채찍질하고 십자가에 못박게 넘겨주니라.
Mat 27:27 이에 총독의 군사들이 예수님을 데리고 공회당 안으로 들어가 온 부대를 그분께로 모으고
Mat 27:28 그분의 옷을 벗기고 주홍색 긴 옷을 입히더라.
Mat 27:29 그들이 가시나무로 왕관을 엮어 그분의 머리에 씌우고 갈대를 그분의 오른손에 쥐어 주며 그분 앞에서 무릎을 꿇고 그분을 조롱하며 이르되, 만세, 유대인들의 왕이여! 하고
Mat 27:30 그분께 침을 뱉으며 갈대를 빼앗아 그분의 머리를 치더라.
Mat 27:31 그들이 그분을 조롱한 뒤에 그 긴 옷을 벗기고 도로 그분의 옷을 입혀 십자가에 못박으려고 그분을 끌고 나가니라.

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Mat 27:26 ThenG5119 releasedG630 he BarabbasG912 unto them:G846 andG1161 when he had scourgedG5417 Jesus,G2424 he deliveredG3860 him toG2443 be crucified.G4717

scourged = G5417
φραγελλόω
phragelloō
frag-el-lo'-o
From a presumed equivalent of the Latin flagellum; to whip, that is, lash as a public punishment: - scourge.

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Matthew Henry said: Mat 27:26-32
In these verses we have the preparatives for, and prefaces to, the crucifixion of our Lord Jesus. Here is,
I. The sentence passed, and the warrant signed for his execution; and this immediately, the same hour.
1. Barabbas was released, that notorious criminal: if he had not been put in competition with Christ for the favour of the people, it is probable that he had died for his crimes; but that proved the means of his escape; to intimate that Christ was condemned for this purpose, that sinners, even the chief of sinners, might be released; he was delivered up, that we might be delivered; whereas the common instance of divine Providence, is, that the wicked is a ransom for the righteous, and the transgressor for the upright, Pro_21:18; Pro_11:18. In this unparalleled instance of divine grace, the upright is a ransom for the transgressors, the just for the unjust.
2. Jesus was scourged; this was an ignominious cruel punishment, especially as is was inflicted by the Romans, who were not under the moderation of the Jewish law, which forbade scourgings, above forty stripes; this punishment was most unreasonably inflicted on one that was sentenced to die: the rods were not to introduce the axes, but to supersede them. Thus the scripture was fulfilled, The ploughers ploughed upon my back (Psa_129:3), I gave my back to the smiters (Isa_50:6), and, By his stripes we are healed, Isa_53:5. He was chastised with whips, that we might not be for ever chastised with scorpions.
3. He was then delivered to be crucified; though his chastisement was in order to our peace, yet there is no peace made but by the blood of his cross (Col_1:20); therefore the scourging is not enough, he must be crucified; a kind of death used only among the Romans; the manner of it is such, that it seems to be the result of wit and cruelty in combination, each putting forth itself to the utmost, to make death in the highest degree terrible and miserable. A cross was set up in the ground, to which the hands and feet were nailed, on which nails the weight of the body hung, till it died of the pain. This was the death to which Christ was condemned, that he might answer the type of the brazen serpent lifted up upon a pole. It was a bloody death, a painful, shameful, cursed death; it was so miserable a death, that merciful princes appointed those who were condemned to it by the law, to be strangled first, and then nailed to the cross; so Julius Caesar did by some pirates, Sueton. lib. 1. Constantine, the first Christian emperor, by an edict abolished the use of that punishment among the Romans, Sozomen, Hist. lib. 1. ch. 8. Ne salutare signum subserviret ad perniciem - That the symbol of salvation might not be subservient to the victim's destruction.
II. The barbarous treatment which the soldiers gave him, while things were getting ready for his execution. When he was condemned, he ought to have had some time allowed him to prepare for death. There was a law made by the Roman senate, in Tiberius's time, perhaps upon complaint of this and the like precipitation, that the execution of criminals should be deferred at least ten days after sentence. Sueton in Tiber. cap. 25. But there were scarcely allowed so many minutes to our Lord Jesus; nor had he any breathing-time during those minutes; it was a crisis, and there were no lucid intervals allowed him; deep called unto deep, and the storm continued without any intermission.
When he was delivered to be crucified, that was enough; they that kill the body, yield that there is no more that they can do, but Christ's enemies will do more, and, if it be possible, wrap up a thousand deaths in one. Though Pilate pronounced him innocent, yet his soldiers, his guards, set themselves to abuse him, being swayed more by the fury of the people against him, than by their master's testimony for him; the Jewish rabble infected the Roman soldiery, or perhaps it was not so much in spite to him, as to make sport for themselves, that they thus abused him. They understood that he pretended to a crown; to taunt him with that gave them some diversion, and an opportunity to make themselves and one another merry. Note, It is an argument of a base, servile, sordid spirit, to insult over those that are in misery, and to make the calamities of any matter of sport and merriment.
Observe, 1. Where this was done - in the common hall. The governor's house, which should have been a shelter to the wronged and abused, is made the theatre of this barbarity. I wonder that the governor, who was so desirous to acquit himself from the blood of this just person, would suffer this to be done in his house. Perhaps he did not order it to be done, but he connived at it; and those in authority will be accountable, not only for the wickedness which they do, or appoint, but for that which they do not restrain, when it is in the power of their hands. Masters of families should not suffer their houses to be places of abuse to any, nor their servants to make sport with the sins, or miseries, or religion, of others.
2. Who were concerned in it. They gathered the whole band, the soldiers that were to attend the execution, would have the whole regiment (at least five hundred, some think twelve or thirteen hundred) to share in the diversion. If Christ was thus made a spectacle, let none of his followers think it strange to be so used, 1Co_4:9; Heb_10:33.
3. What particular indignities were done him.
(1.) They stripped him, Mat_27:28. The shame of nakedness came in with sin (Gen_3:7); and therefore Christ, when he came to satisfy for sin, and take it away, was made naked, and submitted to that shame, that he might prepare for us white raiment, to cover us, Rev_3:18.
(2.) They put on him a scarlet robe, some old red cloak, such as the Roman soldiers wore, in imitation of the scarlet robes which kings and emperors wore; thus upbraiding him with his being called a King. This sham of majesty they put upon him in his dress, when nothing but meanness and misery appeared in his countenance, only to expose him to the spectators, as the more ridiculous; yet there was something of mystery in it; this was he that was red in his apparel (Isa_63:1, Isa_63:2), that washed his garments in wine (Gen_49:11); therefore he was dressed in a scarlet robe. Our sins were as scarlet and crimson. Christ being clad in a scarlet robe, signified his bearing our sins, to his shame, in his own body upon the tree; that we might wash our robes, and make them white, in the blood of the Lamb.
(3.) They platted a crown of thorns, and put it upon his head, Mat_27:29. This was to carry on the humour of making him a mock-king; yet, had they intended it only for a reproach, they might have platted a crown of straw, or rushes, but they designed it to be painful to him, and to be literally, what crowns are said to be figuratively, lined with thorns; he that invented this abuse, it is likely, valued himself upon the wit of it; but there was a mystery in it. [1.] Thorns came in with sin, and were part of the curse that was the product of sin, Gen_3:18. Therefore Christ, being made a curse for us, and dying to remove the curse from us, felt the pain and smart of those thorns, nay, and binds them as a crown to him (Job_31:36); for his sufferings for us were his glory. [2.] Now he answered to the type of Abraham's ram that was caught in the thicket, and so offered up instead of Isaac, Gen_22:13. [3.] Thorns signify afflictions, 2Ch_33:11. These Christ put into a crown; so much did he alter the property of them to them that are his, giving them cause to glory in tribulation, and making it to work for them a weight of glory. [4.] Christ was crowned with thorns, to show that his kingdom was not of this world, nor the glory of it worldly glory, but is attended here with bonds and afflictions, while the glory of it is to be revealed. [5.] It was the custom of some heathen nations, to bring their sacrifices to the altars, crowned with garlands; these thorns were the garlands with which this great Sacrifice was crowned. [6.] these thorns, it is likely, fetched blood from his blessed head, which trickled down his face, like the previous ointment (typifying the blood of Christ with which he consecrated himself) upon the head, which ran down upon the beard, even Aaron's beard, Psa_133:2. Thus, when he came to espouse to himself his love, his dove, his undefiled church, his head was filled with dew, and his locks with the drops of the night, Son_5:2.
(4.) They put a reed in his right hand; this was intended for a mock-sceptre, another of the insignia of the majesty they jeered him with; as if this were a sceptre good enough for such a King, as was like a reed shaken with the wind (Mat_11:7); like sceptre, like kingdom, both weak and wavering, and withering and worthless; but they were quite mistaken, for his throne is for ever and ever, and the sceptre of his kingdom is a right sceptre, Psa_45:6.
(5.) They bowed the knee before him, and mocked him, saying, Hail, King of the Jews! Having made him a sham King, they thus make a jest of doing homage to him, thus ridiculing his pretensions to sovereignty, as Joseph's brethren (Gen_37:8); Shalt thou indeed reign over us? But as they were afterward compelled to do obeisance to him, and enrich his dreams, so these here bowed the knee, in scorn to him who was, soon after this, exalted to the right hand of God, that at his name every knee might bow, or break before him; it is ill jesting with that which, sooner or later, will come in earnest.
(6.) They spit upon him; thus he had been abused in the High Priest's hall, Mat_26:67. In doing homage, the subject kissed the sovereign, in token of his allegiance; thus Samuel kissed Saul, and we are bid to kiss the Son: but they, in this mock-homage, instead of kissing him, spit in his face; that blessed face which outshines the sun, and before which the angels cover theirs, was thus polluted. It is strange that the sons of men should ever do such a piece of villany, and that the Son of God should ever suffer such a piece of ignominy.
(7.) They took the reed, and smote him on the head. That which they had made the mock-ensign of his royalty, they now make the real instrument of their cruelty, and his pain. They smote him, it is probable, upon the crown of thorns, and so struck them into his head, that they might wound it the deeper, which made the more sport for them, to whom his pain was the greatest pleasure. Thus was he despised and rejected of men; a man of sorrows, and acquainted with grief. All this misery and shame he underwent, that he might purchase for us everlasting life, and joy, and glory.
III. The conveying of him to the place of execution. After they had mocked and abused him, as long as they thought fit, they then took the robe off from him; to signify their divesting him of all the kingly authority they had invested him with, by putting it on him; and they put his own raiment on him, because that was to fall to the soldiers' share, that were employed in the execution. They took off the robe, but no mention is made of their taking off the crown of thorns, whence it is commonly supposed (though there is no certainty of it) that he was crucified with that on his head; for as he is a Priest upon his throne, so he was a King upon his cross. Christ was led to be crucified in his own raiment, because he himself was to bear our sins in his own body upon the tree. And here,
1. They led him away to be crucified; he was led as a lamb to the slaughter, as a sacrifice to the altar. We may well imagine how they hurried him on, and dragged him along, with all the speed possible, lest any thing should intervene to prevent the glutting of their cruel rage with his precious blood. It is probable that they now loaded him with taunts and reproaches, and treated him as the off-scouring of all things. They led him away out of the city; for Christ, that he might sanctify the people with his own blood, suffered without the gate (Heb_13:12), as if he that was the glory of them that waited for redemption in Jerusalem was not worthy to live among them. To this he himself had an eye, when in the parable he speaks of his being cast out of the vineyard, Mat_21:39.
2. They compelled Simon of Cyrene to bear his cross, Mat_27:32. It seems, at first he carried the cross himself, as Isaac carried the wood for the burnt-offering, which was to burn him. And this was intended, as other things, both for pain and shame to him. But after a while they took the cross off from him, either, (1.) In compassion to him, because they saw it was too great a load for him. We can hardly think that they had any consideration of that, yet it teaches us that God considers the frame of his people, and will not suffer them to be tempted above what they are able; he gives them some breathing-time, but they must expect that the cross will return, and the lucid intervals only give them space to prepare for the next fit. But, (2.) Perhaps it was because he could not, with the cross on his back, go forward so fast as they would have him. Or, (3.) They were afraid, lest he should faint away under the load of his cross, and die, and so prevent what their malice further intended to do against him: thus even the tender mercies of the wicked (which seem to be so) are really cruel. Taking the cross off from him, they compelled one Simon of Cyrene to bear it, pressing him to the service by the authority of the governor or the priests. It was a reproach, and none would do it but by compulsion. Some think that this Simon was a disciple of Christ, at least a well-wisher to him, and that they knew it, and therefore put this upon him. Note, All that will approve themselves disciples indeed, must follow Christ, bearing his cross (Mat_16:24), bearing his reproach, Heb_13:13. We must know the fellowship of his sufferings for us, and patiently submit to all the sufferings for him we are called out to; for those only shall reign with him, that suffer with him; shall sit with him in his kingdom, that drink of his cup, and are baptized with his baptism.

ref: e-Sword Matthew Henry's Commentary on the Whole Bible

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John Gill said: Mat 27:26 Then released he Barabbas unto them,.... The seditious person, robber, and murderer, for which crimes he was in prison. This man was an emblem of the persons for whom Christ suffered, both in his character and in his release: in his character; for they are such as have rebelled against God, robbed him of his glory, and destroyed themselves; many of them are notorious sinners, the chief of sinners, and all of them by nature, children of wrath, as others; and as the descendants of Adam, under the sentence of condemnation and death; and yet in Christ, they are children of Abba, Father; being of God predestinated by him, to the adoption of children: and in his release; for when Christ was apprehended, they were let go; when he was bound they were loosed; when he was condemned, they were released, and acquitted; and when the sword of justice was awaked against him, the hand of grace and mercy was turned upon them.

And when he had scourged Jesus; which was done some time before his examination, trial, and condemnation were over, though mentioned here, as appears from Joh_19:1, and was done by Pilate, in order to move the pity and compassion of the Jews; hoping they would have been satisfied with it, and not have resisted upon his death: and he indeed moved it to them, that he might chastise him and let him go, Luk_23:22, but nothing would do but crucifixion. Whether the previous scourging sufficed, or whether he was not scourged again upon his condemnation, is not certain: if he was scourged twice, John may be thought to relate the one, and Matthew the other; for certain it is, that it was usual with the Romans to scourge either with rods or whips, just before crucifixion (w): our Lord was scourged with whips, as the word here used shows. Persons of birth and blood, and freemen of Rome, were beaten with rods; but such as were servants, which form Christ had taken, were scourged with whips; to which, sometimes were fastened, the hip bones of beasts (x); so that this kind of whipping, was very severe and cruel. The Jews themselves own this scourging of Jesus, only they ascribe it to the elders of Jerusalem, and relate it thus (y):

"the elders of Jerusalem took Jesus, and brought him to the city, and bound him to a marble pillar in the city, בשוטים ויכוהו, "and smote him with whips", or "whipped him"; and said unto him, where are all thy miracles which thou hast done?''

Hereby the prophecy in Isa_1:6, and our Lord's prediction in Mat_20:19, had their accomplishment. This scourging of Christ, was an emblem of the scourges and strokes of divine justice, which he endured in his soul, as the surety of his people; being smitten of God by the sword of justice, as he stood in their place and stead, and stricken for their transgressions; and may furnish out several instructions: as that it is no wonder, if any of the followers of Christ have, do, or shall, meet with such like treatment from men; and that it becomes them to bear patiently the scourges of their heavenly Father, since these are in love; and that they need not fear being trodden down, or carried away by the overflowing scourge of God's wrath, since Christ has endured this in their room. This being done,

he delivered him to be crucified; either into the hands of the Jews, to their will and at their request; or into the hands of his soldiers, to execute the sentence he passed upon him; which was done in a judicial way, and according to the determinate counsel and foreknowledge of God.

(w) Lipsius de Cruce l. 2. c. 2. (x) Ib. c. 3. (y) Toldos Jesu, p. 17.

ref: E-Sword; John Gill's Expostion of the Entire Bible

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Alfred Barnes said: Mat 27:26
And when he had scourged Jesus - See the notes at Mat_10:17. Among the Romans it was customary to scourge or whip a “slave” before he was crucified. This was done to inflict greater suffering. than crucifixion would be alone, and to add to the horrors of the punishment. Our Lord, being about to be put to death after the manner of a slave, was also treated as a slave as one of the lowest and most despised of mankind.
He delivered him to be crucified - Not merely gave him up to them to crucify him, as if they only were answerable, but he gave him up as a judge, when he ought to have saved his life and might have done it. Crucifixion was a Roman punishment; it was performed by Roman soldiers; Pilate pronounced the sentence from a Roman tribunal, and Pilate affixed the title to the cross. Pilate, therefore, as well as the Jews, was answerable to God for the death of the Savior of the world.

Ref: e-Sword; Alfred Barnes Notes on the Bible

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Mar 15:15 And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.

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Mar 15:15 이에 빌라도가 그 사람들에게 만족을 주고자 하여 바라바는 놓아주고 예수님은 채찍질하고 십자가에 못박게 넘겨주니라.

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Joh 19:1 Then Pilate therefore took Jesus, and scourged him.

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Joh 19:1 그때에 빌라도가 이런 까닭에 예수님을 데려다가 채찍질하더라.

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Adam Clarke said: Joh 19:1
Pilate took Jesus, and scourged him - That is, caused him to be scourged: for we cannot with Bede suppose that he scourged him with his own hand.
As our Lord was scourged by order of Pilate, it is probable he was scourged in the Roman manner, which was much more severe than that of the Jews. The latter never gave more than thirty-nine blows; for the law had absolutely forbidden a man to be abused, or his flesh cut in this chastisement, Deu_25:3. The common method of whipping or flogging in some places, especially that of a military kind, is a disgrace to the nation where it is done, to the laws, and to humanity. See Mat_27:26, and the note there. Though it was customary to scourge the person who was to be crucified, yet it appears that Pilate had another end in view by scourging our Lord. He hoped that this would have satisfied the Jews, and that he might then have dismissed Jesus. This appears from Luk_23:16.


ref: e-Sword; Adam Clarke's Commentary on the Bible

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John Darby said: Joh 19:1 Then Pilate therefore took Jesus,.... Finding that the Jews would not agree to his release, but that Barabbas was the person they chose, and being very desirous, if possible, to save his life, thought of this method: he ordered Jesus to be taken by the proper officers,

and scourged him; that is, commanded him to be scourged by them; which was done by having him to a certain place, where being stripped naked, and fastened to a pillar, he was severely whipped: and this he did, hoping the Jews would be satisfied therewith, and agree to his release; but though he did this with such a view, yet it was a very unjust action in him to scourge a man that he himself could find no fault in: however, it was what was foretold by Christ himself, and was an emblem of those strokes and scourges of divine justice he endured, as the surety of his people, in his soul, in their stead; and his being scourged, though innocent, shows, that it was not for his own, but the sins of others; and expresses the vile nature of sin, the strictness of justice, and the grace, condescension, and patience of Christ: and this may teach us not to think it strange that any of the saints should endure scourgings, in a literal sense; and to bear patiently the scourgings and chastisements of our heavenly Father, and not to fear the overflowing scourge or wrath of God, since Christ has bore this in our room.
ref: eSword; John Darby's Synopsis

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You can find more out about scourging as practiced by the Romans on the internet. Use discretion ...

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See:
http://www.frugalsites.net/jesus/scourging.htm

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See:
http://www.geocities.com/Heartland/Lake/3894/easter/cruscourg.html

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Psa 129:3 The plowers plowed upon my back: they made long their furrows.

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Psa 129:3 밭가는 자들이 내 등을 갈아 자기의 고랑들을 길게 내었도다.