Keluaran 21:14

21:14 But if a man willfully attacks his neighbor to kill him cunningly, ¹  you will take him even from my altar that he may die.

Ulangan 19:11

19:11 However, suppose a person hates someone else ²  and stalks him, attacks him, kills him, ³  and then flees to one of these cities.

Ulangan 19:1

Laws Concerning Manslaughter

19:1 When the Lord your God destroys the nations whose land he ⁴  is about to give you and you dispossess them and settle in their cities and houses,

1 Samuel 18:10-11

18:10 The next day an evil spirit from God rushed upon Saul and he prophesied within his house. Now David was playing the lyre ⁵  that day. There was a spear in Saul’s hand, 18:11 and Saul threw the spear, thinking, “I’ll nail David to the wall!” But David escaped from him on two different occasions.

1 Samuel 18:25

18:25 Saul replied, “Here is what you should say to David: ‘There is nothing that the king wants as a price for the bride except a hundred Philistine foreskins, so that he can be avenged of his ⁶  enemies.’” (Now Saul was thinking that he could kill David by the hand of the Philistines.)

1 Samuel 19:9-12

19:9 Then an evil spirit from the Lord came upon ⁷  Saul. He was sitting in his house with his spear in his hand, while David was playing the lyre. ⁸  19:10 Saul tried to nail David to the wall with the spear, but he escaped from Saul’s presence and the spear drove into the wall. ⁹  David escaped quickly ¹⁰  that night.

19:11 Saul sent messengers to David’s house to guard it and to kill him in the morning. Then David’s wife Michal told him, “If you do not save yourself ¹¹  tonight, tomorrow you will be dead!” 19:12 So Michal lowered David through the window, and he ran away and escaped.

1 Samuel 20:1

Jonathan Seeks to Protect David

20:1 David fled from Naioth in Ramah. He came to Jonathan and asked, ¹²  “What have I done? What is my offense? ¹³  How have I sinned before your father? For he is seeking my life!”

1 Samuel 23:7-9

23:7 When Saul was told that David had come to Keilah, Saul said, “God has delivered ¹⁴  him into my hand, for he has boxed himself into a corner by entering a city with two barred gates.” ¹⁵  23:8 So Saul mustered all his army to go down to Keilah and besiege David and his men. ¹⁶ 

23:9 When David realized that Saul was planning to harm him, ¹⁷  he told Abiathar the priest, “Bring the ephod!”

1 Samuel 24:11

24:11 Look, my father, and see the edge of your robe in my hand! When I cut off the edge of your robe, I didn’t kill you. So realize and understand that I am not planning ¹⁸  evil or rebellion. Even though I have not sinned against you, you are waiting in ambush to take my life.

Mazmur 10:7-10

10:7 His mouth is full of curses and deceptive, harmful words; ¹⁹ 

his tongue injures and destroys. ²⁰ 

10:8 He waits in ambush near the villages; ²¹ 

in hidden places he kills the innocent.

His eyes look for some unfortunate victim. ²² 

10:9 He lies in ambush in a hidden place, like a lion in a thicket; ²³ 

he lies in ambush, waiting to catch ²⁴  the oppressed;

he catches the oppressed ²⁵  by pulling in his net. ²⁶ 

10:10 His victims are crushed and beaten down;

they are trapped in his sturdy nets. ²⁷ 

Mazmur 11:2

11:2 For look, the wicked ²⁸  prepare ²⁹  their bows, ³⁰ 

they put their arrows on the strings,

to shoot in the darkness ³¹  at the morally upright. ³² 

Mazmur 35:7-8

35:7 I did not harm them, but they hid a net to catch me

and dug a pit to trap me. ³³ 

35:8 Let destruction take them by surprise! ³⁴ 

Let the net they hid catch them!

Let them fall into destruction! ³⁵ 

Mazmur 57:4-6

57:4 I am surrounded by lions;

I lie down ³⁶  among those who want to devour me; ³⁷ 

men whose teeth are spears and arrows,

whose tongues are a sharp sword. ³⁸ 

57:5 Rise up ³⁹  above the sky, O God!

May your splendor cover the whole earth! ⁴⁰ 

57:6 They have prepared a net to trap me; ⁴¹ 

I am discouraged. ⁴² 

They have dug a pit for me. ⁴³ 

They will fall ⁴⁴  into it! (Selah)

Amsal 1:18-19

1:18 but these men lie in wait for their own blood, ⁴⁵ 

they ambush their own lives! ⁴⁶ 

1:19 Such ⁴⁷  are the ways ⁴⁸  of all who gain profit unjustly; ⁴⁹ 

it ⁵⁰  takes away the life ⁵¹  of those who obtain it! ⁵² 

Markus 6:19

6:19 So Herodias nursed a grudge against him and wanted to kill him. But ⁵³  she could not

Markus 6:24-26

6:24 So ⁵⁴  she went out and said to her mother, “What should I ask for?” Her mother ⁵⁵  said, “The head of John the baptizer.” ⁵⁶  6:25 Immediately she hurried back to the king and made her request: ⁵⁷  “I want the head of John the Baptist on a platter immediately.” 6:26 Although it grieved the king deeply, ⁵⁸  he did not want to reject her request because of his oath and his guests.

Kisah Para Rasul 20:3

20:3 where he stayed ⁵⁹  for three months. Because the Jews had made ⁶⁰  a plot ⁶¹  against him as he was intending ⁶²  to sail ⁶³  for Syria, he decided ⁶⁴  to return through Macedonia. ⁶⁵ 

Kisah Para Rasul 23:21

23:21 So do not let them persuade you to do this, ⁶⁶  because more than forty of them ⁶⁷  are lying in ambush ⁶⁸  for him. They ⁶⁹  have bound themselves with an oath ⁷⁰  not to eat or drink anything ⁷¹  until they have killed him, and now they are ready, waiting for you to agree to their request.” ⁷² 

[21:14]  ¹ tn The word עָרְמָה (’ormah) is problematic. It could mean with prior intent, which would be connected with the word in Prov 8:5, 12 which means “understanding” (or “prudence” – fully aware of the way things are). It could be connected also to an Arabic word for “enemy” which would indicate this was done with malice or evil intentions (U. Cassuto, Exodus, 270). The use here seems parallel to the one in Josh 9:4, an instance involving intentionality and clever deception.

[19:11]  ² tn Heb “his neighbor.”

[19:11]  ³ tn Heb “rises against him and strikes him fatally.”

[19:1]  ⁴ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[18:10]  ⁵ tn The Hebrew text adds here “with his hand.”

[18:25]  ⁶ tn Heb “the king’s.”

[19:9]  ⁷ tn Heb “[was] to.”

[19:9]  ⁸ tn The Hebrew text adds here “with his hand.”

[19:10]  ⁹ tn Heb “and he drove the spear into the wall.”

[19:10]  ¹⁰ tn Heb “fled and escaped.”

[19:11]  ¹¹ tn Heb “your life.”

[20:1]  ¹² tn Heb “and he came and said before Jonathan.”

[20:1]  ¹³ tn Heb “What is my guilt?”

[23:7]  ¹⁴ tn The MT reading (“God has alienated him into my hand”) in v. 7 is a difficult and uncommon idiom. The use of this verb in Jer 19:4 is somewhat parallel, but not entirely so. Many scholars have therefore suspected a textual problem here, emending the word נִכַּר (nikkar, “alienated”) to סִכַּר (sikkar, “he has shut up [i.e., delivered]”). This is the idea reflected in the translations of the Syriac Peshitta and Vulgate, although it is not entirely clear whether they are reading something different from the MT or are simply paraphrasing what for them too may have been a difficult text. The LXX has “God has sold him into my hands,” apparently reading מַכַר (makar, “sold”) for MT’s נִכַּר. The present translation is a rather free interpretation.

[23:7]  ¹⁵ tn Heb “with two gates and a bar.” Since in English “bar” could be understood as a saloon, it has been translated as an attributive: “two barred gates.”

[23:8]  ¹⁶ tn Heb “So Saul mustered all his army for battle to go down to Keilah to besiege against David and his men.”

[23:9]  ¹⁷ tn Heb “Saul was planning the evil against him.”

[24:11]  ¹⁸ tn Heb “there is not in my hand.”

[10:7]  ¹⁹ tn Heb “[with] a curse his mouth is full, and lies and injury.”

[10:7]  ²⁰ tn Heb “under his tongue are destruction and wickedness.” The words translated “destruction and wickedness” are also paired in Ps 90:10. They also appear in proximity in Pss 7:14 and 55:10.

[10:8]  ²¹ tn Heb “he sits in the ambush of the villages.”

[10:8]  ²² tn Heb “his eyes for an unfortunate person lie hidden.” The language may picture a lion (see v. 9) peering out from its hiding place in anticipation that an unsuspecting victim will soon come strolling along.

[10:9]  ²³ tn Or “in its den.”

[10:9]  ²⁴ tn The verb, which also appears in the next line, occurs only here and in Judg 21:21.

[10:9]  ²⁵ tn The singular form is collective (see v. 10) or refers to the typical or representative oppressed individual.

[10:9]  ²⁶ 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.

[10:10]  ²⁷ tn Heb “he crushes, he is bowed down, and he falls into his strong [ones], [the] unfortunate [ones].” This verse presents several lexical and syntactical difficulties. The first word (יִדְכֶּה, yidekeh) is an otherwise unattested Qal form of the verb דָּכָה (dakhah, “crush”). (The Qere [marginal] form is imperfect; the consonantal text [Kethib] has the perfect with a prefixed conjunction vav [ו].) If the wicked man’s victim is the subject, which seems to be the case (note the two verbs which follow), then the form should be emended to a Niphal (יִדָּכֶה, yiddakheh). The phrase בַּעֲצוּמָיו (ba’atsumayv, “into his strong [ones]”), poses interpretive problems. The preposition -בְּ (bet) follows the verb נָפַל (nafal, “fall”), so it may very well carry the nuance “into” here, with “his strong [ones]” then referring to something into which the oppressed individual falls. Since a net is mentioned in the preceding verse as the instrument used to entrap the victim, it is possible that “strong [ones]” here refers metonymically to the wicked man’s nets or traps. Ps 35:8 refers to a man falling into a net (רֶשֶׁת, reshet), as does Ps 141:10 (where the plural of מִכְמָר [mikhmar, “net”] is used). A hunter’s net (רֶשֶׁת), is associated with snares (פַּח [pakh], מֹקְשִׁים, [moqÿshim]) and ropes (חֲבָלִים, khavalim) in Ps 140:5. The final word in the verse (חֶלְכָּאִים (khelka’im, “unfortunate [ones]”) may be an alternate form of חֵלְכָח (khelkhakh, “unfortunate [one]”; see vv. 8, 14). The Qere (marginal reading) divides the form into two words, חֵיל כָּאִים (khel ka’im, “army/host of disheartened [ones]”). The three verb forms in v. 10 are singular because the representative “oppressed” individual is the grammatical subject (see the singular עָנִי [’aniy] in v. 9).

[11:2]  ²⁸ tn In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and threaten his people (Ps 3:8).

[11:2]  ²⁹ tn The Hebrew imperfect verbal form depicts the enemies’ hostile action as underway.

[11:2]  ³⁰ tn Heb “a bow.”

[11:2]  ³¹ sn In the darkness. The enemies’ attack, the precise form of which is not indicated, is compared here to a night ambush by archers; the psalmist is defenseless against this deadly attack.

[11:2]  ³² tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 32:11; 36:10; 64:10; 94:15; 97:11).

[35:7]  ³³ tc Heb “for without cause they hid for me a pit of their net, without cause they dug for my life.” It appears that the words “pit” and “net” have been transposed. “Net” goes with the verb “hid” in the first line (see v. 8, as well as Pss 9:15; 31:4), while “pit” goes with the verb “dug” in the second line (see Ps 7:15).

[35:8]  ³⁴ tn Heb “let destruction [which] he does not know come to him.” The singular is used of the enemy in v. 8, probably in a representative or collective sense. The psalmist has more than one enemy, as vv. 1-7 make clear.

[35:8]  ³⁵ tn The psalmist’s prayer for his enemies’ demise continues. See vv. 4-6.

[57:4]  ³⁶ tn The cohortative form אֶשְׁכְּבָה (’eshkÿvah, “I lie down”) is problematic, for it does not seem to carry one of the normal functions of the cohortative (resolve or request). One possibility is that the form here is a “pseudo-cohortative” used here in a gnomic sense (IBHS 576-77 §34.5.3b).

[57:4]  ³⁷ tn The Hebrew verb לָהַט (lahat) is here understood as a hapax legomenon meaning “devour” (see HALOT 521 s.v. II להט), a homonym of the more common verb meaning “to burn.” A more traditional interpretation takes the verb from this latter root and translates, “those who are aflame” (see BDB 529 s.v.; cf. NASB “those who breathe forth fire”).

[57:4]  ³⁸ tn Heb “my life, in the midst of lions, I lie down, devouring ones, sons of mankind, their teeth a spear and arrows and their tongue a sharp sword.” The syntax of the verse is difficult. Another option is to take “my life” with the preceding verse. For this to make sense, one must add a verb, perhaps “and may he deliver” (cf. the LXX), before the phrase. One might then translate, “May God send his loyal love and faithfulness and deliver my life.” If one does take “my life” with v. 4, then the parallelism of v. 5 is altered and one might translate: “in the midst of lions I lie down, [among] men who want to devour me, whose teeth….”

[57:5]  ³⁹ tn Or “be exalted.”

[57:5]  ⁴⁰ tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)

[57:6]  ⁴¹ tn Heb “for my feet.”

[57:6]  ⁴² tn Heb “my life bends low.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

[57:6]  ⁴³ tn Heb “before me.”

[57:6]  ⁴⁴ tn The perfect form is used rhetorically here to express the psalmist’s certitude. The demise of the enemies is so certain that he can speak of it as already accomplished.

[1:18]  ⁴⁵ sn They think that they are going to shed innocent blood, but in their blindness they do not realize that it is their own blood they shed. Their greed will lead to their destruction. This is an example of ironic poetic justice. They do not intend to destroy themselves; but this is what they accomplish.

[1:18]  ⁴⁶ tn Heb “their own souls.” The term נֶפֶשׁ (nefesh, “soul”) is used as a metonymy (= soul) of association (= life). The noun נֶפֶשׁ often refers to physical “life” (Exod 21:23; Num 17:3; Judg 5:18; Prov 12:10; BDB 659 s.v. 3.c).

[1:19]  ⁴⁷ tn The exclamation כֵּן (ken, “so; thus; such”) marks a conclusion (BDB 485 s.v.). It draws a comparison between the destruction of the wicked in v. 18 and the concluding statement in v. 19.

[1:19]  ⁴⁸ tc The MT reads אָרְחוֹת (’orkhot, “paths; ways” as figure for mode of life): “so are the ways [or, paths] of all who gain profit unjustly.” The BHS editors suggest emending the text to אַחֲרִית (’akharit, “end” as figure for their fate) by simple metathesis between ח (khet) and ר (resh) and by orthographic confusion between י (yod) and ו (vav), both common scribal errors: “so is the fate of all who gain profit unjustly.” The external evidence supports MT, which is also the more difficult reading. It adequately fits the context which uses “way” and “path” imagery throughout 1:10-19.

[1:19]  ⁴⁹ tn Heb “those who unjustly gain unjust gain.” The participle בֹּצֵעַ (boysea’, “those who unjustly gain”) is followed by the cognate accusative of the same root בָּצַע (batsa’, “unjust gain”) to underscore the idea that they gained their wealth through heinous criminal activity.

[1:19]  sn The verb followed by the cognate noun usually means seeking gain in an unjust way (1 Sam 8:3), or for selfish purposes (Gen 37:26), or gaining by violence. The word may have the sense of covetousness.

[1:19]  ⁵⁰ tn The subject of the verb is the noun בָּצַע (“unjust gain”), which is also the referent of the 3rd person masculine singular suffix on בְּעָלָיו (bÿ’alav, “its owners”). Greed takes away the life of those who live by greed (e.g., 15:27; 26:27). See G. R. Driver, “Problems in the Hebrew Text of Proverbs,” Bib 32 (1951): 173-74.

[1:19]  ⁵¹ tn The term נֶפֶשׁ (nefesh, “soul”) is used as a metonymy (= soul) of association (= life). The noun נֶפֶשׁ often refers to physical “life” (Exod 21:23; Num 17:3; Judg 5:18; Prov 12:10; BDB 659 s.v. 3.c).

[1:19]  ⁵² tn Heb “its owners.”

[6:19]  ⁵³ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:24]  ⁵⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:24]  ⁵⁵ tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.

[6:24]  ⁵⁶ tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark employs the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (though twice he does use the noun [Mark 6:25; 8:28]).

[6:25]  ⁵⁷ tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.

[6:26]  ⁵⁸ tn Grk “and being deeply grieved, the king did not want.”

[20:3]  ⁵⁹ tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”

[20:3]  ⁶⁰ tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”

[20:3]  ⁶¹ sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).

[20:3]  ⁶² tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:3]  ⁶³ tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.

[20:3]  ⁶⁴ tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”

[20:3]  ⁶⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[23:21]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.

[23:21]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ 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]  ⁷² 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.”