Mazmur 36:3

36:3 The words he speaks are sinful and deceitful;

he does not care about doing what is wise and right. ¹ 

Mazmur 125:5

125:5 As for those who are bent on traveling a sinful path, ² 

may the Lord remove them, ³  along with those who behave wickedly! ⁴ 

May Israel experience peace! ⁵ 

Zefanya 1:6

1:6 and those who turn their backs on ⁶  the Lord

and do not want the Lord’s help or guidance.” ⁷ 

Matius 13:20-21

13:20 The ⁸  seed sown on rocky ground ⁹  is the person who hears the word and immediately receives it with joy. 13:21 But he has no root in himself and does not endure; ¹⁰  when ¹¹  trouble or persecution comes because of the word, immediately he falls away.

Ibrani 10:38

10:38 But my righteous one will live by faith, and if he shrinks back, I ¹²  take no pleasure in him. ¹³ 

Ibrani 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ¹⁴ 

Yohanes 2:19

2:19 Jesus replied, ¹⁵  “Destroy ¹⁶  this temple and in three days I will raise it up again.”

[36:3]  ¹ tn Heb “he ceases to exhibit wisdom to do good.” The Hiphil forms are exhibitive, indicating the outward expression of an inner attitude.

[125:5]  ² tn Heb “and the ones making their paths twisted.” A sinful lifestyle is compared to a twisting, winding road.

[125:5]  ³ tn Heb “lead them away.” The prefixed verbal form is understood as a jussive of prayer here (note the prayers directly before and after this). Another option is to translate, “the Lord will remove them” (cf. NIV, NRSV).

[125:5]  ⁴ tn Heb “the workers of wickedness.”

[125:5]  ⁵ tn Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 122:8 for a similar prayer for peace).

[1:6]  ⁶ tn Heb “turn back from [following] after.”

[1:6]  ⁷ tn Heb “who do not seek the Lord and do not inquire of him.” The present translation assumes the first verb refers to praying for divine help and the second to seeking his revealed will through an oracle. Note the usage of the two verbs in 2 Chr 20:3-4.

[13:20]  ⁸ tn Here δέ (de) has not been translated.

[13:20]  ⁹ tn Grk “The one sown on rocky ground, this is the one.” The next two statements like this one have this same syntactical structure.

[13:21]  ¹⁰ tn Grk “is temporary.”

[13:21]  ¹¹ tn Here δέ (de) has not been translated.

[10:38]  ¹² tn Grk “my soul.”

[10:38]  ¹³ sn A quotation from Hab 2:4.

[10:1]  ¹⁴ tn Grk “those who approach.”

[2:19]  ¹⁵ tn Grk “answered and said to them.”

[2:19]  ¹⁶ 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.”