Yesaya 29:20-21

29:20 For tyrants will disappear,

those who taunt will vanish,

and all those who love to do wrong will be eliminated ¹  –

29:21 those who bear false testimony against a person, ² 

who entrap the one who arbitrates at the city gate ³ 

and deprive the innocent of justice by making false charges. ⁴ 

Matius 22:15

Paying Taxes to Caesar

22:15 Then the Pharisees ⁵  went out and planned together to entrap him with his own words. ⁶ 

Matius 26:61

26:61 and declared, “This man ⁷  said, ‘I am able to destroy the temple of God and rebuild it in three days.’”

Lukas 11:54

11:54 plotting against ⁸  him, to catch ⁹  him in something he might say.

Yohanes 2:19

2:19 Jesus replied, ¹⁰  “Destroy ¹¹  this temple and in three days I will raise it up again.”

Yohanes 2:2

2:2 and Jesus and his disciples were also invited to the wedding. ¹² 

Pengkhotbah 3:16

The Problem of Injustice and Oppression

3:16 I saw something else on earth: ¹³ 

In the place of justice, there was wickedness,

and in the place of fairness, ¹⁴  there was wickedness.

[29:20]  ¹ tn Heb “and all the watchers of wrong will be cut off.”

[29:21]  ² tn Heb “the ones who make a man a sinner with a word.” The Hiphil of חָטָא (khata’) here has a delocutive sense: “declare a man sinful/guilty.”

[29:21]  ³ sn Legal disputes were resolved at the city gate, where the town elders met. See Amos 5:10.

[29:21]  ⁴ tn Heb “and deprive by emptiness the innocent.”

[22:15]  ⁵ sn See the note on Pharisees in 3:7.

[22:15]  ⁶ tn Grk “trap him in word.”

[26:61]  ⁷ tn Grk “This one.”

[11:54]  ⁸ tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.

[11:54]  ⁹ tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.

[2:19]  ¹⁰ tn Grk “answered and said to them.”

[2:19]  ¹¹ tn The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.”

[2:2]  ¹² sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.

[3:16]  ¹³ tn Heb “under the sun.”

[3:16]  ¹⁴ tn Or “righteousness.”