Mazmur 36:4

36:4 He plans ways to sin while he lies in bed;

he is committed to a sinful lifestyle; ¹ 

he does not reject what is evil. ² 

Mazmur 36:12

36:12 I can see the evildoers! They have fallen! ³ 

They have been knocked down and are unable to get up! ⁴ 

Mazmur 37:12-13

37:12 Evil men plot against the godly ⁵ 

and viciously attack them. ⁶ 

37:13 The Lord laughs in disgust ⁷  at them,

for he knows that their day is coming. ⁸ 

Mazmur 37:1

Psalm 37 ⁹ 

By David.

37:1 Do not fret ¹⁰  when wicked men seem to succeed! ¹¹ 

Do not envy evildoers!

1 Samuel 23:9

23:9 When David realized that Saul was planning to harm him, ¹²  he told Abiathar the priest, “Bring the ephod!”

1 Samuel 24:12-13

24:12 May the Lord judge between the two of us, and may the Lord vindicate me over you, but my hand will not be against you. 24:13 It’s like the old proverb says: ‘From evil people evil proceeds.’ But my hand will not be against you.

1 Samuel 26:10

26:10 David went on to say, “As the Lord lives, the Lord himself will strike him down. Either his day will come and he will die, or he will go down into battle and be swept away.

1 Samuel 28:19

28:19 The Lord will hand you and Israel over to the Philistines! ¹³  Tomorrow both you and your sons will be with me. ¹⁴  The Lord will also hand the army ¹⁵  of Israel over to the Philistines!”

1 Samuel 31:3-4

31:3 Saul himself was in the thick of the battle; ¹⁶  the archers ¹⁷  spotted him and wounded him severely.

31:4 Saul said to his armor bearer, “Draw your sword and stab me with it! Otherwise these uncircumcised people will come, stab me, and torture me.” But his armor bearer refused to do it, because he was very afraid. So Saul took his sword and fell on it.

1 Samuel 31:1

The Death of Saul

31:1 Now the Philistines were fighting against Israel. The men of Israel fled from the Philistines and many of them fell dead on Mount Gilboa.

Kisah Para Rasul 2:32

2:32 This Jesus God raised up, and we are all witnesses of it. ¹⁸ 

Ester 9:25

9:25 But when the matter came to the king’s attention, the king ¹⁹  gave written orders that Haman’s ²⁰  evil intentions that he had devised against the Jews should fall on his own head. He and his sons were hanged on the gallows.

Maleakhi 2:3-5

2:3 I am about to discipline your children ²¹  and will spread offal ²²  on your faces, ²³  the very offal produced at your festivals, and you will be carried away along with it. 2:4 Then you will know that I sent this commandment to you so that my covenant ²⁴  may continue to be with Levi,” says the Lord who rules over all. 2:5 “My covenant with him was designed to bring life and peace. I gave its statutes to him to fill him with awe, and he indeed revered me and stood in awe before me.

[36:4]  ¹ tn Heb “he takes a stand in a way [that is] not good.” The word “way” here refers metaphorically to behavior or life style.

[36:4]  ² tn The three imperfect verbal forms in v. 4 highlight the characteristic behavior of the typical evildoer.

[36:12]  ³ tn Heb “there the workers of wickedness have fallen.” The adverb שָׁם (sham, “there”) is used here for dramatic effect, as the psalmist envisions the evildoers lying fallen at a spot that is vivid in his imagination (BDB 1027 s.v.).

[36:12]  ⁴ tn The psalmist uses perfect verbal forms in v. 12 to describe the demise of the wicked as if it has already taken place.

[37:12]  ⁵ tn Or “innocent.” The singular is used here in a representative sense; the typical evildoer and the typical godly individual are in view.

[37:12]  ⁶ tn Heb “and gnashes at him with his teeth” (see Ps 35:16). The language may picture the evil men as wild animals. The active participles in v. 12 are used for purposes of dramatic description.

[37:13]  ⁷ tn Heb “laughs.” As the next line indicates, this refers to derisive laughter (see 2:4). The Hebrew imperfect verbal form describes the action from the perspective of an eye-witness who is watching the divine response as it unfolds before his eyes.

[37:13]  ⁸ tn Heb “for he sees that his day is coming.” As the following context makes clear (vv. 15, 17, 19-20), “his day” refers to the time when God will destroy evildoers.

[37:1]  ⁹ sn Psalm 37. The psalmist urges his audience not to envy the wicked, but to trust in and obey the Lord, for he will destroy sinners and preserve the godly. When the smoke of judgment clears, the wicked will be gone, but the godly will remain and inherit God’s promised blessings. The psalm is an acrostic; every other verse begins with a successive letter of the Hebrew alphabet.

[37:1]  ¹⁰ tn The verb form is singular (see vv. 3-10 as well, where the second person verbs and pronouns are also singular). The psalmist’s exhortation has a wisdom flavor to it; it is personalized for each member of his audience.

[37:1]  ¹¹ tn Heb “over sinners.” The context indicates that the psalmist has in mind the apparent power and success of sinners. See v. 7b.

[23:9]  ¹² tn Heb “Saul was planning the evil against him.”

[28:19]  ¹³ tn Heb “And the Lord will give also Israel along with you into the hand of the Philistines.”

[28:19]  ¹⁴ tc With the exception of the Lucianic recension, the LXX has here “and tomorrow you and your sons with you will fall.”

[28:19]  ¹⁵ tn Heb “camp.”

[31:3]  ¹⁶ tn Heb “and the battle was heavy against Saul.”

[31:3]  ¹⁷ tn Heb “the shooters, men with the bow.”

[2:32]  ¹⁸ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[9:25]  ¹⁹ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

[9:25]  ²⁰ tn Heb “his”; the referent (Haman) has been specified in the translation for clarity.

[2:3]  ²¹ tc The phrase “discipline your children” is disputed. The LXX and Vulgate suppose זְרוֹעַ (zÿroa’, “arm”) for the MT זֶרַע (zera’, “seed”; hence, “children”). Then, for the MT גֹעֵר (go’er, “rebuking”) the same versions suggest גָּרַע (gara’, “take away”). The resulting translation is “I am about to take away your arm” (cf. NAB “deprive you of the shoulder”). However, this reading is unlikely. It is common for a curse (v. 2) to fall on offspring (see, e.g., Deut 28:18, 32, 41, 53, 55, 57), but a curse never takes the form of a broken or amputated arm. It is preferable to retain the reading of the MT here.

[2:3]  ²² tn The Hebrew term פֶרֶשׁ (feresh, “offal”) refers to the entrails as ripped out in preparing a sacrificial victim (BDB 831 s.v. פֶּרֶשׁ). This graphic term has been variously translated: “dung” (KJV, RSV, NRSV, NLT); “refuse” (NKJV, NASB); “offal” (NEB, NIV).

[2:3]  ²³ sn See Zech 3:3-4 for similar coarse imagery which reflects cultic disqualification.

[2:4]  ²⁴ sn My covenant refers to the priestly covenant through Aaron and his grandson Phinehas (see Exod 6:16-20; Num 25:10-13; Jer 33:21-22). The point here is to contrast the priestly ideal with the disgraceful manner in which it was being carried out in postexilic times.