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.

Lamentations 3:30

3:30 Let him offer his cheek to the one who hits him; ⁴ 

let him have his fill of insults.

Matthew 5:39

5:39 But I say to you, do not resist the evildoer. ⁵  But whoever strikes you on the ⁶  right cheek, turn the other to him as well.

Matthew 26:67

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

Matthew 27:30

27:30 They ⁷  spat on him and took the staff ⁸  and struck him repeatedly ⁹  on the head.

John 18:22

18:22 When Jesus ¹⁰  had said this, one of the high priest’s officers who stood nearby struck him on the face and said, ¹¹  “Is that the way you answer the high priest?”

John 19:3

19:3 They ¹²  came up to him again and again ¹³  and said, “Hail, king of the Jews!” ¹⁴  And they struck him repeatedly ¹⁵  in the face.

Acts 23:2

23:2 At that ¹⁶  the high priest Ananias ordered those standing near ¹⁷  Paul ¹⁸  to strike ¹⁹  him on the mouth.

Acts 23:2

23:2 At that ²⁰  the high priest Ananias ordered those standing near ²¹  Paul ²²  to strike ²³  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, ²⁴  whether things on earth or things in heaven.

[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.

[3:30]  ⁴ tn Heb “to the smiter.”

[5:39]  ⁵ tn The articular πονηρός (ponhro", “the evildoer”) cannot be translated simply as “evil” for then the command would be “do not resist evil.” Every instance of this construction in Matthew is most likely personified, referring either to an evildoer (13:49) or, more often, “the evil one” (as in 5:37; 6:13; 13:19, 38).

[5:39]  ⁶ tc ‡ Many mss (B D K L Δ Θ Ë¹³ 565 579 700 1424 pm) have σου (sou) here (“your right cheek”), but many others lack the pronoun (א W ˹ 33 892 1241 pm). The pronoun was probably added by way of clarification. NA²⁷ has σου in brackets, indicating doubt as to its authenticity.

[27:30]  ⁷ tn Here καί (kai) has not been translated.

[27:30]  ⁸ tn Or “the reed.”

[27:30]  ⁹ tn The verb here has been translated as an iterative imperfect.

[18:22]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:22]  ¹¹ 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.

[19:3]  ¹² tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:3]  ¹³ tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (hrconto).

[19:3]  ¹⁴ tn Or “Long live the King of the Jews!”

[19:3]  ¹⁵ tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).

[23:2]  ¹⁶ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ¹⁷ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ¹⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ¹⁹ 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]  ²⁰ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ²¹ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ²² tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ²³ 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]  ²⁴ 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.