Keluaran 15:9

15:9 The enemy said, ‘I will chase, ¹  I will overtake,

I will divide the spoil;

my desire ²  will be satisfied on them.

I will draw ³  my sword, my hand will destroy them.’ ⁴ 

Mazmur 10:9

10:9 He lies in ambush in a hidden place, like a lion in a thicket; ⁵ 

he lies in ambush, waiting to catch ⁶  the oppressed;

he catches the oppressed ⁷  by pulling in his net. ⁸ 

Amsal 1:11-16

1:11 If they say, “Come with us!

We will ⁹  lie in wait ¹⁰  to shed blood; ¹¹ 

we will ambush ¹²  an innocent person ¹³  capriciously. ¹⁴ 

1:12 We will swallow them alive ¹⁵  like Sheol, ¹⁶ 

those full of vigor ¹⁷  like those going down to the Pit.

1:13 We will seize ¹⁸  all kinds ¹⁹  of precious wealth;

we will fill our houses with plunder. ²⁰ 

1:14 Join with us! ²¹ 

We will all share ²²  equally in what we steal.” ²³ 

1:15 My child, do not go down ²⁴  their way, ²⁵ 

withhold yourself ²⁶  from their path; ²⁷ 

1:16 for they ²⁸  are eager ²⁹  to inflict harm, ³⁰ 

and they hasten ³¹  to shed blood. ³² 

Yesaya 37:24-25

37:24 Through your messengers you taunted the sovereign master, ³³ 

‘With my many chariots I climbed up

the high mountains,

the slopes of Lebanon.

I cut down its tall cedars

and its best evergreens.

I invaded its most remote regions, ³⁴ 

its thickest woods.

37:25 I dug wells

and drank water. ³⁵ 

With the soles of my feet I dried up

all the rivers of Egypt.’

Roma 3:15

3:15 “Their feet are swift to shed blood,

[15:9]  ¹ sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395).

[15:9]  ² tn The form is נַפְשִׁי (nafshi, “my soul”). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb “to be full” means “to be satisfied”; the whole expression might indicate “I will be sated with them” or “I will gorge myself.” The greedy appetite was to destroy.

[15:9]  ³ tn The verb רִיק (riq) means “to be empty” in the Qal, and in the Hiphil “to empty.” Here the idea is to unsheathe a sword.

[15:9]  ⁴ tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.

[10:9]  ⁵ tn Or “in its den.”

[10:9]  ⁶ tn The verb, which also appears in the next line, occurs only here and in Judg 21:21.

[10:9]  ⁷ tn The singular form is collective (see v. 10) or refers to the typical or representative oppressed individual.

[10:9]  ⁸ tn Or “when he [i.e., the wicked man] pulls in his net.”

[10:9]  sn The background of the imagery is hunting, where the hunter uses a net to entrap an unsuspecting bird or wild animal.

[1:11]  ⁹ tn This cohortative נֶאֶרְבָה (ne’ervah) could denote resolve (“We will lie in wait!”) or exhortation (“Let us lie in wait!”). These sinners are either expressing their determination to carry out a violent plan or they are trying to entice the lad to participate with them.

[1:11]  ¹⁰ tn The verb אָרַב (’arav, “to lie in wait”) it is used for planning murder (Deut 19:11), kidnapping (Judg 21:20), or seduction (Prov 23:28).

[1:11]  ¹¹ tn Heb “for blood.” The term דָּם (dam, “blood”) functions as a metonymy of effect for “blood shed violently” through murder (HALOT 224 s.v. 4).

[1:11]  ¹² tn Heb “lie in hiding.”

[1:11]  ¹³ tn The term “innocent” (נָקִי, naqi) intimates that the person to be attacked is harmless.

[1:11]  ¹⁴ tn Heb “without cause” (so KJV, NASB); NCV “just for fun.” The term חִנָּם (khinnam, “without cause”) emphasizes that the planned attack is completely unwarranted.

[1:12]  ¹⁵ tn Heb “lives.” The noun חַיִּים (khayyim, “lives”) functions as an adverbial accusative of manner: “alive.” The form is a plural of state, used to describe a condition of life which encompasses a long period of time – in this case a person’s entire life. Murder cuts short a person’s life.

[1:12]  ¹⁶ tn The noun שְׁאוֹל (shÿ’ol) can mean (1) “death,” cf. NCV; (2) “the grave,” cf. KJV, NIV, NLT (3) “Sheol” as the realm of departed spirits, cf. NAB “the nether world,” and (4) “extreme danger.” Here it is parallel to the noun בוֹר (vor, “the Pit”) so it is the grave or more likely “Sheol” (cf. ASV, NRSV). Elsewhere Sheol is personified as having an insatiable appetite and swallowing people alive as they descend to their death (e.g., Num 16:30, 33; Isa 5:14; Hab 2:5). In ancient Near Eastern literature, the grave is often personified in similar manner, e.g., in Ugaritic mythological texts Mot (= “death”) is referred to as “the great swallower.”

[1:12]  ¹⁷ tn Heb “and whole.” The vav (ו) is asseverative or appositional (“even”); it is omitted in the translation for the sake of style and smoothness. The substantival adjective תָּמִים (tamim, “whole; perfect; blameless”) is an adverbial accusative describing the condition and state of the object. Used in parallel to חַיִּים (khayyim, “alive”), it must mean “full of health” (BDB 1071 s.v. תָּמִים 2). These cutthroats want to murder a person who is full of vigor.

[1:13]  ¹⁸ tn Heb “find.” The use of the verb מָצָא (matsa’, “to find”) is deliberate understatement to rhetorically down-play the heinous act of thievery.

[1:13]  ¹⁹ tn Heb “all wealth of preciousness.”

[1:13]  ²⁰ tn The noun שָׁלָל (shalal, “plunder”) functions as an adverbial accusative of material: “with plunder.” This term is normally used for the spoils of war (e.g., Deut 20:14; Josh 7:21; Judg 8:24, 25; 1 Sam 30:20) but here refers to “stolen goods” (so NCV, CEV; e.g., Isa 10:2; Prov 16:19; BDB 1022 s.v. 3). The enticement was to join a criminal gang and adopt a life of crime to enjoy ill-gotten gain (A. Cohen, Proverbs, 4). Cf. NAB, NRSV “booty”; TEV “loot.”

[1:14]  ²¹ tn Heb “Throw in your lot with us.” This is a figurative expression (hypocatastasis) urging the naive to join their life of crime and divide their loot equally. The noun גּוֹרָל (goral, “lot”) can refer to (1) lot thrown for decision-making processes, e.g., choosing the scapegoat (Lev 16:8), discovering a guilty party (Jonah 1:7) or allocating property (Josh 18:6); (2) allotted portion (Josh 15:1) and (3) allotted fate or future destiny (Prov 1:14; Dan 12:13; see BDB 174 s.v.). Here the criminals urged the lad to share their life. The verb תַּפִּיל (tappil) is an imperfect of injunction: “Throw in…!” but might also be an imperfect of permission: “you may throw.” It functions metonymically as an invitation to join their life of crime: “share with us” (BDB 658 s.v. 3).

[1:14]  ²² tn Heb “there will be to all of us.”

[1:14]  ²³ tn Heb “one purse” (so KJV, NAB, NRSV). The term כִּיס (kis, “purse; bag”) is a synecdoche of container (= purse) for contents (= stolen goods). The adjective אֶחָד (’ekhad, “one”) indicates that the thieves promised to share equally in what they had stolen.

[1:15]  ²⁴ tn Heb “do not walk.”

[1:15]  ²⁵ tn Heb “in the way with them.”

[1:15]  ²⁶ tn Heb “your foot.” The term “foot” (רֶגֶל, regel) is a synecdoche of part (= your foot) for the whole person (= yourself).

[1:15]  ²⁷ sn The word “path” (נְתִיבָה, nÿtivah) like the word “way” (דֶּרֶךְ, derekh) is used as an idiom (developed from a hypocatastasis), meaning “conduct, course of life.”

[1:16]  ²⁸ tn Heb “their feet.” The term “feet” is a synecdoche of the part (= their feet) for the whole person (= they), stressing the eagerness of the robbers.

[1:16]  ²⁹ tn Heb “run.” The verb רוּץ (ruts, “run”) functions here as a metonymy of association, meaning “to be eager” to do something (BDB 930 s.v.).

[1:16]  ³⁰ tn Heb “to harm.” The noun רַע (ra’) has a four-fold range of meanings: (1) “pain, harm” (Prov 3:30), (2) “calamity, disaster” (13:21), (3) “distress, misery” (14:32) and (4) “moral evil” (8:13; see BDB 948-49 s.v.). The parallelism with “swift to shed blood” suggests it means “to inflict harm, injury.”

[1:16]  ³¹ tn The imperfect tense verbs may be classified as habitual or progressive imperfects describing their ongoing continual activity.

[1:16]  ³² tc The BHS editors suggest deleting this entire verse from MT because it does not appear in several versions (Codex B of the LXX, Coptic, Arabic) and is similar to Isa 59:7a. It is possible that it was a scribal gloss (intentional addition) copied into the margin from Isaiah. But this does not adequately explain the differences. It does fit the context well enough to be original.

[37:24]  ³³ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[37:24]  ³⁴ tn Heb “the height of its extremity”; ASV “its farthest height.”

[37:25]  ³⁵ tc The Hebrew text has simply, “I dug and drank water.” But the parallel text in 2 Kgs 19:24 has “foreign waters.” זָרִים (zarim, “foreign”) may have accidentally dropped out of the Isaianic text by homoioteleuton (cf. NCV, NIV, NLT). Note that the preceding word, מַיִם (mayim, “water) also ends in mem (ם). The Qumran scroll 1QIsa^a has “foreign waters” for this line. However, in several other passages the 1QIsa^a scroll harmonizes with 2 Kgs 19 against the MT (Isa 36:5; 37:9, 20). Since the addition of “foreign” to this text in Isaiah by a later scribe would be more likely than its deletion, the MT reading should be accepted.