Kisah Para Rasul 23:21

23:21 So do not let them persuade you to do this, ¹  because more than forty of them ²  are lying in ambush ³  for him. They ⁴  have bound themselves with an oath ⁵  not to eat or drink anything ⁶  until they have killed him, and now they are ready, waiting for you to agree to their request.” ⁷ 

Kisah Para Rasul 23:30

23:30 When I was informed ⁸  there would be a plot ⁹  against this man, I sent him to you at once, also ordering his accusers to state their charges ¹⁰  against him before you.

Kisah Para Rasul 25:3

25:3 Requesting him to do them a favor against Paul, ¹¹  they urged Festus ¹²  to summon him to Jerusalem, planning an ambush ¹³  to kill him along the way.

Mazmur 2:1-3

Psalm 2 ¹⁴ 

2:1 Why ¹⁵  do the nations rebel? ¹⁶ 

Why ¹⁷  are the countries ¹⁸  devising ¹⁹  plots that will fail? ²⁰ 

2:2 The kings of the earth ²¹  form a united front; ²² 

the rulers collaborate ²³ 

against the Lord and his anointed king. ²⁴ 

2:3 They say, ²⁵  “Let’s tear off the shackles they’ve put on us! ²⁶ 

Let’s free ourselves from ²⁷  their ropes!”

Mazmur 64:2-6

64:2 Hide me from the plots of evil men,

from the crowd of evildoers. ²⁸ 

64:3 They ²⁹  sharpen their tongues like a sword;

they aim their arrow, a slanderous charge, ³⁰ 

64:4 in order to shoot down the innocent ³¹  in secluded places.

They shoot at him suddenly and are unafraid of retaliation. ³² 

64:5 They encourage one another to carry out their evil deed. ³³ 

They plan how to hide ³⁴  snares,

and boast, ³⁵  “Who will see them?” ³⁶ 

64:6 They devise ³⁷  unjust schemes;

they disguise ³⁸  a well-conceived plot. ³⁹ 

Man’s inner thoughts cannot be discovered. ⁴⁰ 

Yesaya 8:9-10

8:9 You will be broken, ⁴¹  O nations;

you will be shattered! ⁴² 

Pay attention, all you distant lands of the earth!

Get ready for battle, and you will be shattered!

Get ready for battle, and you will be shattered! ⁴³ 

8:10 Devise your strategy, but it will be thwarted!

Issue your orders, but they will not be executed! ⁴⁴ 

For God is with us! ⁴⁵ 

Yeremia 11:19

11:19 Before this I had been like a docile lamb ready to be led to the slaughter.

I did not know they were making plans to kill me. ⁴⁶ 

I did not know they were saying, ⁴⁷ 

“Let’s destroy the tree along with its fruit! ⁴⁸ 

Let’s remove Jeremiah ⁴⁹  from the world of the living

so people will not even be reminded of him any more.” ⁵⁰ 

Matius 26:4

26:4 They ⁵¹  planned to arrest Jesus by stealth and kill him.

[23:21]  ¹ tn Grk “do not be persuaded by them.” The passive construction μὴ πεισθῇς αὐτοῖς (mh peisqh" autoi") has been converted to an active construction in the translation, and the phrase “to do this” supplied to indicate more clearly the object of their persuasion.

[23:21]  ² tn Grk “forty men of them.” In the expression ἐξ αὐτῶν ἄνδρες (ex autwn andre") “men” is somewhat redundant and has not been included in the English translation.

[23:21]  ³ tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.

[23:21]  ⁴ tn Grk “for him, who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the third person plural pronoun (“they”) and a new sentence begun in the translation.

[23:21]  ⁵ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone… ἀ. ἑαυτόν vss. 12, 21, 13 v.l.”

[23:21]  ⁶ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[23:21]  ⁷ tn Grk “waiting for your approval,” “waiting for your agreement.” Since it would be possible to misunderstand the literal translation “waiting for your approval” to mean that the Jews were waiting for the commander’s approval to carry out their plot or to kill Paul (as if he were to be an accomplice to their plot), the object of the commander’s approval (their request to bring Paul to the council) has been specified in the translation as “their request.”

[23:30]  ⁸ tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.

[23:30]  ⁹ tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).

[23:30]  ¹⁰ tn Grk “the things against him.” This could be rendered as “accusations,” “grievances,” or “charges,” but since “ordered his accusers to state their accusations” sounds redundant in English, “charges” was used instead.

[25:3]  ¹¹ tn Grk “Requesting a favor against him”; the referent (Paul) has been specified in the translation, the understood direct object of “requesting” has been supplied, and the phrase “to do them” supplied for clarity.

[25:3]  ¹² tn Grk “him”; the referent (Festus) has been specified in the translation for clarity. The words “they urged him” are in v. 2 in the Greek text.

[25:3]  ¹³ sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.

[2:1]  ¹⁴ sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.

[2:1]  ¹⁵ tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.

[2:1]  ¹⁶ tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.

[2:1]  ¹⁷ tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.

[2:1]  ¹⁸ tn Or “peoples” (so many English versions).

[2:1]  ¹⁹ tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).

[2:1]  ²⁰ tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.

[2:2]  ²¹ sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.

[2:2]  ²² tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.

[2:2]  ²³ tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).

[2:2]  ²⁴ tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).

[2:3]  ²⁵ tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.

[2:3]  ²⁶ tn Heb “their (i.e., the Lord’s and the king’s) shackles.” The kings compare the rule of the Lord and his vice-regent to being imprisoned.

[2:3]  ²⁷ tn Heb “throw off from us.”

[64:2]  ²⁸ tn Heb “workers of wickedness.”

[64:3]  ²⁹ tn Heb “who.” A new sentence was started here in the translation for stylistic reasons.

[64:3]  ³⁰ tn Heb “a bitter word.”

[64:4]  ³¹ tn The psalmist uses the singular because he is referring to himself here as representative of a larger group.

[64:4]  ³² tn Heb “and are unafraid.” The words “of retaliation” are supplied in the translation for clarification.

[64:5]  ³³ tn Heb “they give strength to themselves, an evil matter [or “word”].”

[64:5]  ³⁴ tn Heb “they report about hiding.”

[64:5]  ³⁵ tn Heb “they say.”

[64:5]  ³⁶ tn If this is a direct quotation (cf. NASB, NIV), the pronoun “them” refers to the snares mentioned in the previous line. If it is an indirect quotation, then the pronoun may refer to the enemies themselves (cf. NEB, which is ambiguous). Some translations retain the direct quotation but alter the pronoun to “us,” referring clearly to the enemies (cf. NRSV).

[64:6]  ³⁷ tn Heb “search out, examine,” which here means (by metonymy) “devise.”

[64:6]  ³⁸ tc The MT has תַּמְנוּ (tamnu, “we are finished”), a Qal perfect first common plural form from the verbal root תָּמַם (tamam). Some understand this as the beginning of a quotation of the enemies’ words and translate, “we have completed,” but the Hiphil would seem to be required in this case. The present translation follows many medieval Hebrew mss in reading טָמְנוּ (tomnu, “they hide”), a Qal perfect third common plural form from the verbal root טָמַן (taman).

[64:6]  ³⁹ tn Heb “a searched-out search,” which is understood as referring here to a thoroughly planned plot to destroy the psalmist.

[64:6]  ⁴⁰ tn Heb “and the inner part of man, and a heart [is] deep.” The point seems to be that a man’s inner thoughts are incapable of being discovered. No one is a mind reader! Consequently the psalmist is vulnerable to his enemies’ well-disguised plots.

[8:9]  ⁴¹ tn The verb רֹעוּ (ro’u) is a Qal imperative, masculine plural from רָעַע (ra’a’, “break”). Elsewhere both transitive (Job 34:24; Ps 2:9; Jer 15:12) and intransitive (Prov 25:19; Jer 11:16) senses are attested for the Qal of this verb. Because no object appears here, the form is likely intransitive: “be broken.” In this case the imperative is rhetorical (like “be shattered” later in the verse) and equivalent to a prediction, “you will be broken.” On the rhetorical use of the imperative in general, see IBHS 572 §34.4c; GKC 324 §110.c.

[8:9]  ⁴² tn The imperatival form (Heb “be shattered”) is rhetorical and expresses the speaker’s firm conviction of the outcome of the nations’ attack. See the note on “be broken.”

[8:9]  ⁴³ tn The initial imperative (“get ready for battle”) acknowledges the reality of the nations’ hostility; the concluding imperative (Heb “be shattered”) is rhetorical and expresses the speakers’ firm conviction of the outcome of the nations’ attack. (See the note on “be broken.”) One could paraphrase, “Okay, go ahead and prepare for battle since that’s what you want to do, but your actions will backfire and you’ll be shattered.” This rhetorical use of the imperatives is comparable to saying to a child who is bent on climbing a high tree, “Okay, go ahead, climb the tree and break your arm!” What this really means is: “Okay, go ahead and climb the tree since that’s what you really want to do, but your actions will backfire and you’ll break your arm.” The repetition of the statement in the final two lines of the verse gives the challenge the flavor of a taunt (ancient Israelite “trash talking,” as it were).

[8:10]  ⁴⁴ tn Heb “speak a word, but it will not stand.”

[8:10]  ⁴⁵ sn In these vv. 9-10 the tone shifts abruptly from judgment to hope. Hostile nations like Assyria may attack God’s people, but eventually they will be destroyed, for God is with his people, sometimes to punish, but ultimately to vindicate. In addition to being a reminder of God’s presence in the immediate crisis faced by Ahaz and Judah, Immanuel (whose name is echoed in this concluding statement) was a guarantee of the nation’s future greatness in fulfillment of God’s covenantal promises. Eventually God would deliver his people from the hostile nations (vv. 9-10) through another child, an ideal Davidic ruler who would embody God’s presence in a special way (see 9:6-7). Jesus the Messiah is the fulfillment of the Davidic ideal prophesied by Isaiah, the one whom Immanuel foreshadowed. Through the miracle of the incarnation he is literally “God with us.” Matthew realized this and applied Isaiah’s ancient prophecy of Immanuel’s birth to Jesus (Matt 1:22-23). The first Immanuel was a reminder to the people of God’s presence and a guarantee of a greater child to come who would manifest God’s presence in an even greater way. The second Immanuel is “God with us” in a heightened and infinitely superior sense. He “fulfills” Isaiah’s Immanuel prophecy by bringing the typology intended by God to realization and by filling out or completing the pattern designed by God. Of course, in the ultimate fulfillment of the type, the incarnate Immanuel’s mother must be a virgin, so Matthew uses a Greek term (παρθένος, parqenos), which carries that technical meaning (in contrast to the Hebrew word עַלְמָה [’almah], which has the more general meaning “young woman”). Matthew draws similar analogies between NT and OT events in 2:15, 18. The linking of these passages by analogy is termed “fulfillment.” In 2:15 God calls Jesus, his perfect Son, out of Egypt, just as he did his son Israel in the days of Moses, an historical event referred to in Hos 11:1. In so doing he makes it clear that Jesus is the ideal Israel prophesied by Isaiah (see Isa 49:3), sent to restore wayward Israel (see Isa 49:5, cf. Matt 1:21). In 2:18 Herod’s slaughter of the infants is another illustration of the oppressive treatment of God’s people by foreign tyrants. Herod’s actions are analogous to those of the Assyrians, who deported the Israelites, causing the personified land to lament as inconsolably as a mother robbed of her little ones (Jer 31:15).

[11:19]  ⁴⁶ tn Heb “against me.” The words “to kill me” are implicit from the context and are supplied in the translation for clarity.

[11:19]  ⁴⁷ tn The words “I did not know that they were saying” are not in the text. The quote is without formal introduction in the original. These words are supplied in the translation for clarity.

[11:19]  ⁴⁸ tn This word and its pronoun (לַחְמוֹ, lakhmo, “its bread”) is often emended to read “in/with its sap” = “in its prime” (either לֵחוֹ [lekho] or לֵחְמוֹ [lekhÿmo]); the latter would be more likely and the מוֹ (mo) could be explained as a rare use of the old poetic third plural suffix for the third singular; cf. GKC 258 §91.l for general use and Ps 11:7 and Job 27:23 for third singular use. Though this fits the context nicely the emendation is probably unnecessary since the word “bread” is sometimes used of other foodstuff than grain or its products (cf. BDB 537 s.v. לֶחֶם 2.a).

[11:19]  sn The word fruit refers contextually here to the prophecies that Jeremiah was giving, not (as some suppose) his progeny. Jeremiah was not married and had no children.

[11:19]  ⁴⁹ tn Heb “cut it [or him] off.” The metaphor of the tree may be continued, though the verb “cut off” is used also of killing people. The rendering clarifies the meaning of the metaphor.

[11:19]  ⁵⁰ tn Heb “so that his name will not be remembered any more.”

[26:4]  ⁵¹ tn Here καί (kai) has not been translated.