Amsal 1:16

1:16 for they ¹  are eager ²  to inflict harm, ³ 

and they hasten ⁴  to shed blood. ⁵ 

Mazmur 36:4

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

he is committed to a sinful lifestyle; ⁶ 

he does not reject what is evil. ⁷ 

Yesaya 57:20

57:20 But the wicked are like a surging sea

that is unable to be quiet;

its waves toss up mud and sand.

Mikha 2:1

Land Robbers Will Lose their Land

2:1 Those who devise sinful plans are as good as dead, ⁸ 

those who dream about doing evil as they lie in bed. ⁹ 

As soon as morning dawns they carry out their plans, ¹⁰ 

because they have the power to do so.

Lukas 22:66

22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. ¹¹  Then ¹²  they led Jesus ¹³  away to their council ¹⁴ 

Yohanes 18:28

Jesus Brought Before Pilate

18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. ¹⁵  (Now it was very early morning.) ¹⁶  They ¹⁷  did not go into the governor’s residence ¹⁸  so they would not be ceremonially defiled, but could eat the Passover meal.

Yohanes 18:2

18:2 (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times ¹⁹  with his disciples.) ²⁰ 

Pengkhotbah 2:14

2:14 The wise man can see where he is going, ²¹  but the fool walks in darkness.

Yet I also realized that the same fate ²²  happens to them both. ²³ 

[1:16]  ¹ 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]  ² 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]  ³ 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]  ⁴ tn The imperfect tense verbs may be classified as habitual or progressive imperfects describing their ongoing continual activity.

[1:16]  ⁵ 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.

[36:4]  ⁶ 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]  ⁷ tn The three imperfect verbal forms in v. 4 highlight the characteristic behavior of the typical evildoer.

[2:1]  ⁸ tn Heb “Woe to those who plan sin.” The Hebrew term הוֹי (hoy, “woe”; “ah”) was a cry used in mourning the dead.

[2:1]  ⁹ tn Heb “those who do evil upon their beds.”

[2:1]  ¹⁰ tn Heb “at the light of morning they do it.”

[22:66]  ¹¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:66]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:66]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:66]  ¹⁴ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

[18:28]  ¹⁵ tn Grk “to the praetorium.”

[18:28]  sn The permanent residence of the Roman governor of Palestine was in Caesarea (Acts 23:35). The governor had a residence in Jerusalem which he normally occupied only during principal feasts or in times of political unrest. The location of this building in Jerusalem is uncertain, but is probably one of two locations: either (1) the fortress or tower of Antonia, on the east hill north of the temple area, which is the traditional location of the Roman praetorium since the 12th century, or (2) the palace of Herod on the west hill near the present Jaffa Gate. According to Philo (Embassy 38 [299]) Pilate had some golden shields hung there, and according to Josephus (J. W. 2.14.8 [2.301], 2.15.5 [2.328]) the later Roman governor Florus stayed there.

[18:28]  ¹⁶ sn This is a parenthetical note by the author.

[18:28]  ¹⁷ tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[18:28]  ¹⁸ tn Grk “into the praetorium.”

[18:2]  ¹⁹ tn Or “often.”

[18:2]  ²⁰ sn This is a parenthetical note by the author.

[2:14]  ²¹ tn Heb “has his eyes in his head.” The term עַיִן (’ayin, “eye”) is used figuratively in reference to mental and spiritual faculties (BDB 744 s.v. עַיִן 3.a). The term “eye” is a metonymy of cause (eye) for effect (sight and perception).

[2:14]  ²² sn The common fate to which Qoheleth refers is death.

[2:14]  ²³ tn The term כֻּלָּם (kullam, “all of them”) denotes “both of them.” This is an example of synecdoche of general (“all of them”) for the specific (“both of them,” that is, both the wise man and the fool).