Matthew 5:39

5:39 But I say to you, do not resist the evildoer. ¹  But whoever strikes you on the ²  right cheek, turn the other to him as well.

Matthew 5:1

The Beatitudes

5:1 When ³  he saw the crowds, he went up the mountain. ⁴  After he sat down his disciples came to him.

Matthew 22:24

22:24 “Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children ⁵  for his brother.’ ⁶ 

Jeremiah 20:2

20:2 When he heard Jeremiah’s prophecy, he had the prophet flogged. ⁷  Then he put him in the stocks ⁸  which were at the Upper Gate of Benjamin in the Lord’s temple. ⁹ 

Lamentations 3:30

3:30 Let him offer his cheek to the one who hits him; ¹⁰ 

let him have his fill of insults.

Lamentations 3:45

3:45 You make us like filthy scum ¹¹ 

in the estimation ¹²  of the nations.

Luke 22:63

22:63 Now ¹³  the men who were holding Jesus ¹⁴  under guard began to mock him and beat him.

John 18:22

18:22 When Jesus ¹⁵  had said this, one of the high priest’s officers who stood nearby struck him on the face and said, ¹⁶  “Is that the way you answer the high priest?”

John 19:3

19:3 They ¹⁷  came up to him again and again ¹⁸  and said, “Hail, king of the Jews!” ¹⁹  And they struck him repeatedly ²⁰  in the face.

Acts 23:2-3

23:2 At that ²¹  the high priest Ananias ordered those standing near ²²  Paul ²³  to strike ²⁴  him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! ²⁵  Do ²⁶  you sit there judging me according to the law, ²⁷  and in violation of the law ²⁸  you order me to be struck?”

Acts 23:2

23:2 At that ²⁹  the high priest Ananias ordered those standing near ³⁰  Paul ³¹  to strike ³²  him on the mouth.

Colossians 1:20-21

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ³³  whether things on earth or things in heaven.

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ³⁴  minds ³⁵  as expressed through ³⁶  your evil deeds,

[5:39]  ¹ 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]  ² 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.

[5:1]  ³ tn Here δέ (de) has not been translated.

[5:1]  ⁴ tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").

[22:24]  ⁵ tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).

[22:24]  ⁶ sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[20:2]  ⁷ tn Heb “And Pashhur son of Immer, the priest and he [= who] was chief overseer [or officer] in the house of the Lord heard Jeremiah prophesying these words/things 20:2 and Pashhur had the prophet Jeremiah flogged.” This verse and the previous one has been restructured in the translation to better conform with contemporary English style.

[20:2]  ⁸ tn The meaning of this word is uncertain. It occurs only here, in 29:26 where it is followed by a parallel word that occurs only there and is generally translated “collar,” and in 2 Chr 16:10 where it is preceded by the word “house of.” It is most often translated “stocks” and explained as an instrument of confinement for keeping prisoners in a crooked position (from its relation to a root meaning “to turn.” See BDB 246 s.v. מַהְפֶּכֶת and KBL 500 s.v. מַהְפֶּכֶת for definition and discussion.) For a full discussion including the interpretation of the ancient versions see W. L. Holladay, Jeremiah (Hermeneia), 1:542-43.

[20:2]  ⁹ sn A comparison of Ezek 8:3 and 9:2 in their contexts will show that this probably refers to the northern gate to the inner court of the temple. It is called Upper because it was on higher ground above the gate in the outer court. It is qualified by “in the Lord’s temple” to distinguish it from the Benjamin Gate in the city wall (cf. 37:13; 38:7). Like the Benjamin Gate in the city wall it faced north toward the territory of the tribe of Benjamin.

[3:30]  ⁹ tn Heb “to the smiter.”

[3:45]  ¹¹ tn Heb “offscouring and refuse.” The two nouns סְחִי וּמָאוֹס (sÿkhi uma’os) probably form a nominal hendiadys, in which the first noun functions as an adjective and the second retains its full nominal sense: “filthy refuse,” i.e., “filthy scum.”

[3:45]  ¹² tn Heb “in the midst of.”

[22:63]  ¹³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:63]  ¹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:22]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:22]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (hrconto).

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

[19:3]  ²⁰ tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).

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

[23:2]  ²⁰ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ²¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ²² 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.

[23:3]  ²¹ sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.

[23:3]  ²² tn Grk “And do.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[23:3]  ²³ tn The law refers to the law of Moses.

[23:3]  ²⁴ tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

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

[23:2]  ²⁴ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ²⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ²⁶ 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]  ²⁵ 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.

[1:21]  ²⁷ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ²⁸ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ²⁹ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.