1 Kings 22:24

22:24 Zedekiah son of Kenaanah approached, hit Micaiah on the jaw, and said, “Which way did the Lord’s spirit go when he went from me to speak to you?”

1 Kings 22:2

22:2 In the third year King Jehoshaphat of Judah came down to visit ¹  the king of Israel.

1 Kings 18:23

18:23 Let them bring us two bulls. Let them choose one of the bulls for themselves, cut it up into pieces, and place it on the wood. But they must not set it on fire. I will do the same to the other bull and place it on the wood. But I will not set it on fire.

Isaiah 50:6

50:6 I offered my back to those who attacked, ² 

my jaws to those who tore out my beard;

I did not hide my face

from insults and spitting.

Lamentations 3:30

3:30 Let him offer his cheek to the one who hits him; ³ 

let him have his fill of insults.

Micah 5:1

5:1 (4:14) ⁴  But now slash yourself, ⁵  daughter surrounded by soldiers! ⁶ 

We are besieged!

With a scepter ⁷  they strike Israel’s ruler ⁸ 

on the side of his face.

Matthew 26:67

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

John 18:22

18:22 When Jesus ⁹  had said this, one of the high priest’s officers who stood nearby struck him on the face and said, ¹⁰  “Is that the way you answer the high priest?”

Acts 23:2

23:2 At that ¹¹  the high priest Ananias ordered those standing near ¹²  Paul ¹³  to strike ¹⁴  him on the mouth.

Acts 23:2

23:2 At that ¹⁵  the high priest Ananias ordered those standing near ¹⁶  Paul ¹⁷  to strike ¹⁸  him on the mouth.

Colossians 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ¹⁹  whether things on earth or things in heaven.

[22:2]  ¹ tn The word “visit” is supplied in the translation for stylistic reasons.

[50:6]  ² tn Or perhaps, “who beat [me].”

[3:30]  ³ tn Heb “to the smiter.”

[5:1]  ⁴ 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]  ⁵ 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]  ⁶ tn Heb “daughter of a troop of warriors.”

[5:1]  ⁷ tn Or “staff”; KJV, NAB, NASB, NIV, NRSV, NLT “rod”; CEV “stick”; NCV “club.”

[5:1]  ⁸ tn Traditionally, “the judge of Israel” (so KJV, NASB).

[18:22]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:22]  ¹⁰ 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.

[23:2]  ¹¹ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ¹² tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ¹³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ¹⁴ 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.

[23:2]  ¹⁵ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ¹⁶ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ¹⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ¹⁸ 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.

[1:20]  ¹⁹ 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 048^vid 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.