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.
3:30 Let him offer his cheek to the one who hits him; 13
let him have his fill of insults.
5:1 (4:14) 14 But now slash yourself, 15 daughter surrounded by soldiers! 16
We are besieged!
With a scepter 17 they strike Israel’s ruler 18
on the side of his face.
23:1 Paul looked directly 25 at the council 26 and said, “Brothers, I have lived my life with a clear conscience 27 before God to this day.”
4:2 Be devoted to prayer, keeping alert in it with thanksgiving.
1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, 29 whether things on earth or things in heaven.
1 tn Here καί (kai) has not been translated because of differences between Greek and English style.
2 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.
3 tn Grk “Who is the one who hit you?”
4 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
5 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
6 tn Grk “were seeking how.”
7 tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).
8 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
9 sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.
10 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
11 tn Or “very distressed” (L&N 25.277).
12 tn Or perhaps, “who beat [me].”
13 tn Heb “to the smiter.”
14 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.
15 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).
16 tn Heb “daughter of a troop of warriors.”
17 tn Or “staff”; KJV, NAB, NASB, NIV, NRSV, NLT “rod”; CEV “stick”; NCV “club.”
18 tn Traditionally, “the judge of Israel” (so KJV, NASB).
19 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
20 tn Grk “one of the high priest’s servants standing by gave Jesus a strike, saying.” For the translation of ῥάπισμα (rJapisma), see L&N 19.4.
21 tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.
22 tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”
23 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
24 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.
25 tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.
26 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
27 tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”
28 tn Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8.
29 tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì46 א A C D1 Ψ 048vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.