1 Raja-raja 21:8-14

21:8 She wrote out orders, ¹  signed Ahab’s name to them, ²  and sealed them with his seal. She then sent the orders ³  to the leaders ⁴  and to the nobles who lived in Naboth’s city. ⁵  21:9 This is what she wrote: ⁶  “Observe a time of fasting and seat Naboth in front of the people. 21:10 Also seat two villains opposite him and have them testify, ‘You cursed God and the king.’ Then take him out and stone him to death.”

21:11 The men of the ⁷  city, the leaders ⁸  and the nobles who lived there, ⁹  followed the written orders Jezebel had sent them. ¹⁰  21:12 They observed a time of fasting and put Naboth in front of the people. 21:13 The two villains arrived and sat opposite him. Then the villains testified against Naboth right before the people, saying, “Naboth cursed God and the king.” So they dragged him ¹¹  outside the city and stoned him to death. ¹²  21:14 Then they reported to Jezebel, “Naboth has been stoned to death.” ¹³ 

Ayub 31:34

31:34 because I was terrified ¹⁴  of the great multitude, ¹⁵ 

and the contempt of families terrified me,

so that I remained silent

and would not go outdoors – ¹⁶ 

Amsal 29:25

29:25 The fear of people ¹⁷  becomes ¹⁸  a snare, ¹⁹ 

but whoever trusts in the Lord will be set on high. ²⁰ 

Yeremia 1:17

1:17 “But you, Jeremiah, ²¹  get yourself ready! ²²  Go and tell these people everything I instruct you to say. Do not be terrified of them, or I will give you good reason to be terrified of them. ²³ 

Matius 22:16

22:16 They sent to him their disciples along with the Herodians, ²⁴  saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. ²⁵  You do not court anyone’s favor because you show no partiality. ²⁶ 

Markus 12:14

12:14 When they came they said to him, “Teacher, we know that you are truthful and do not court anyone’s favor, because you show no partiality ²⁷  but teach the way of God in accordance with the truth. ²⁸  Is it right ²⁹  to pay taxes ³⁰  to Caesar ³¹  or not? Should we pay or shouldn’t we?”

Markus 12:1

The Parable of the Tenants

12:1 Then ³²  he began to speak to them in parables: “A man planted a vineyard. ³³  He put a fence around it, dug a pit for its winepress, and built a watchtower. Then ³⁴  he leased it to tenant farmers ³⁵  and went on a journey.

Markus 2:4

2:4 When they were not able to bring him in because of the crowd, they removed the roof ³⁶  above Jesus. ³⁷  Then, ³⁸  after tearing it out, they lowered the stretcher the paralytic was lying on.

[21:8]  ¹ tn Heb “scrolls.”

[21:8]  ² tn Heb “in the name of Ahab.”

[21:8]  ³ tn Heb “scrolls.”

[21:8]  ⁴ tn Heb “elders.”

[21:8]  ⁵ tn Heb “to the nobles who were in his city, the ones who lived with Naboth.”

[21:9]  ⁶ tn Heb “she wrote on the scrolls, saying.”

[21:11]  ⁷ tn Heb “his.”

[21:11]  ⁸ tn Heb “elders.”

[21:11]  ⁹ tn Heb “and the nobles who were living in his city.”

[21:11]  ¹⁰ tn Heb “did as Jezebel sent to them, just as was written in the scrolls which she sent to them.”

[21:13]  ¹¹ tn Heb “led him.”

[21:13]  ¹² tn Heb “and they stoned him with stones and he died.”

[21:14]  ¹³ tn Heb “Naboth was stoned and he died.” So also in v. 15.

[31:34]  ¹⁴ tn Here too the verb will be the customary imperfect – it explains what he continually did in past time.

[31:34]  ¹⁵ tn Heb “the great multitude.” But some commentators take רַבָּה (rabbah) adverbially: “greatly” (see RSV).

[31:34]  ¹⁶ sn There is no clear apodosis for all these clauses. Some commentators transfer the verses around to make them fit the constructions. But the better view is that there is no apodosis – that Job broke off here, feeling it was useless to go further. Now he will address God and not men. But in vv. 38-40b he does return to a self-imprecation. However, there is not sufficient reason to start rearranging all the verses.

[29:25]  ¹⁷ tn Heb “the fear of man.” This uses an objective genitive to describe a situation where fearing what people might do or think controls one’s life. There is no indication in the immediate context that this should be limited only to males, so the translation uses the more generic “people” here.

[29:25]  ¹⁸ tn Heb “gives [or yields, or produces]”; NIV “will prove to be.”

[29:25]  ¹⁹ sn “Snare” is an implied comparison; fearing people is like being in a trap – there is no freedom of movement or sense of security.

[29:25]  ²⁰ sn The image of being set on high comes from the military experience of finding a defensible position, a place of safety and security, such as a high wall or a mountain. Trusting in the Lord sets people free and gives them a sense of safety and security (e.g, Prov 10:27; 12:2).

[1:17]  ²¹ tn The name “Jeremiah” is not in the text. The use of the personal pronoun followed by the proper name is an attempt to reflect the correlative emphasis between Jeremiah’s responsibility noted here and the Lord’s promise noted in the next verse. The emphasis in the Hebrew text is marked by the presence of the subject pronouns at the beginning of each of the two verses.

[1:17]  ²² tn Heb “gird up your loins.” For the literal use of this idiom to refer to preparation for action see 2 Kgs 4:29; 9:1. For the idiomatic use to refer to spiritual and emotional preparation as here, see Job 38:3, 40:7, and 1 Pet 1:13 in the NT.

[1:17]  ²³ tn Heb “I will make you terrified in front of them.” There is a play on words here involving two different forms of the same Hebrew verb and two different but related prepositional phrases, “from before/of,” a preposition introducing the object of a verb of fearing, and “before, in front of,” a preposition introducing a spatial location.

[22:16]  ²⁴ sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[22:16]  ²⁵ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

[22:16]  ²⁶ tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”

[12:14]  ²⁷ tn Grk “and it is not a concern to you about anyone because you do not see the face of men.”

[12:14]  ²⁸ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

[12:14]  ²⁹ tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.

[12:14]  ³⁰ tn According to L&N 57.180 the term κῆνσος (khnso") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.

[12:14]  sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.

[12:14]  ³¹ tn Or “the emperor” (“Caesar” is a title for the Roman emperor).

[12:1]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:1]  ³³ sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

[12:1]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:1]  ³⁵ sn The leasing of land to tenant farmers was common in this period.

[2:4]  ³⁶ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[2:4]  ³⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:4]  ³⁸ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.