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?”

Job 16:10

16:10 People ¹  have opened their mouths against me,

they have struck my cheek in scorn; ² 

they unite ³  together against me.

Isaiah 50:6

50:6 I offered my back to those who attacked, ⁴ 

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; ⁵ 

let him have his fill of insults.

Micah 5:1

5:1 (4:14) ⁶  But now slash yourself, ⁷  daughter surrounded by soldiers! ⁸ 

We are besieged!

With a scepter ⁹  they strike Israel’s ruler ¹⁰ 

on the side of his face.

Luke 6:29

6:29 To the person who strikes you on the cheek, ¹¹  offer the other as well, ¹²  and from the person who takes away your coat, ¹³  do not withhold your tunic ¹⁴  either. ¹⁵ 

Luke 22:64

22:64 They ¹⁶  blindfolded him and asked him repeatedly, ¹⁷  “Prophesy! Who hit you?” ¹⁸ 

Luke 22:1

Judas’ Decision to Betray Jesus

22:1 Now the Feast of Unleavened Bread, ¹⁹  which is called the Passover, was approaching.

Luke 2:20-23

2:20 So ²⁰  the shepherds returned, glorifying and praising ²¹  God for all they had heard and seen; everything was just as they had been told. ²² 

2:21 At ²³  the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel ²⁴  before he was conceived in the womb.

Jesus’ Presentation at the Temple

2:22 Now ²⁵  when the time came for their ²⁶  purification according to the law of Moses, Joseph and Mary ²⁷  brought Jesus ²⁸  up to Jerusalem ²⁹  to present him to the Lord 2:23 (just as it is written in the law of the Lord, “Every firstborn male ³⁰  will be set apart to the Lord” ³¹ ),

[16:10]  ¹ tn “People” is supplied; the Hebrew verb is third plural. The colon reads, “they have opened against me with [the preposition is instrumental] their mouth.” The gestures here follow the animal imagery; they reflect destructive opposition and attack (see Ps 22:13 among others).

[16:10]  ² tn This is an “insult” or a “reproach.”

[16:10]  ³ tn The verb יִתְמַלָּאוּן (yitmalla’un) is taken from מָלֵא (male’), “to be full,” and in this stem, “to pile up; to press together.” The term has a military connotation, such as “to mobilize” (see D. W. Thomas, “ml'w in Jeremiah 4:5 : a military term,” JJS 3 [1952]: 47-52). Job sees himself surrounded by enemies who persecute him and mock him.

[50:6]  ⁴ tn Or perhaps, “who beat [me].”

[3:30]  ⁵ tn Heb “to the smiter.”

[5:1]  ⁶ 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]  ⁷ 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]  ⁸ tn Heb “daughter of a troop of warriors.”

[5:1]  ⁹ tn Or “staff”; KJV, NAB, NASB, NIV, NRSV, NLT “rod”; CEV “stick”; NCV “club.”

[5:1]  ¹⁰ tn Traditionally, “the judge of Israel” (so KJV, NASB).

[6:29]  ¹¹ sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.

[6:29]  ¹² sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.

[6:29]  ¹³ tn Or “cloak.”

[6:29]  ¹⁴ tn See the note on the word “tunics” in 3:11.

[6:29]  ¹⁵ sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.

[22:64]  ¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:64]  ¹⁷ 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.

[22:64]  ¹⁸ tn Grk “Who is the one who hit you?”

[22:1]  ¹⁹ sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).

[2:20]  ²⁰ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:20]  ²¹ sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.

[2:20]  ²² tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.

[2:21]  ²³ tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:21]  ²⁴ sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.

[2:22]  ²⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:22]  ²⁶ tc The translation follows most mss, including early and important ones ({א A B L}). Some copyists, aware that the purification law applied to women only, produced mss ({76 it^pt vg} [though the Latin word eius could be either masculine or feminine]) that read “her purification.” But the extant evidence for an unambiguous “her” is shut up to one late minuscule ({codex 76}) and a couple of patristic citations of dubious worth ({Pseudo-Athanasius} whose date is unknown, and the {Catenae in euangelia Lucae et Joannis}, edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D pc lat) read “his purification.” The KJV has “her purification,” following Beza’s Greek text (essentially a revision of Erasmus’). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form αὐτῆς (auths) because, recognizing that the eius found in several Latin mss could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular αὐτοῦ (autou, “his”) was a clear scribal blunder. There can be no doubt that “their purification” is the authentic reading.

[2:22]  ²⁷ tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:22]  ²⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:22]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:23]  ³⁰ tn Grk “every male that opens the womb” (an idiom for the firstborn male).

[2:23]  ³¹ sn An allusion to Exod 13:2, 12, 15.