Mazmur 7:9

7:9 May the evil deeds of the wicked ¹  come to an end! ² 

But make the innocent ³  secure, ⁴ 

O righteous God,

you who examine ⁵  inner thoughts and motives! ⁶ 

Mazmur 7:2

7:2 Otherwise they will rip ⁷  me ⁸  to shreds like a lion;

they will tear me to bits and no one will be able to rescue me. ⁹ 

Kisah Para Rasul 21:12-15

21:12 When we heard this, both we and the local people ¹⁰  begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking ¹¹  my heart? For I am ready not only to be tied up, ¹²  but even to die in Jerusalem for the name of the Lord Jesus.” 21:14 Because he could not be persuaded, ¹³  we said no more except, ¹⁴  “The Lord’s will be done.” ¹⁵ 

21:15 After these days we got ready ¹⁶  and started up ¹⁷  to Jerusalem.

Yeremia 2:34

2:34 Even your clothes are stained with

the lifeblood of the poor who had not done anything wrong;

you did not catch them breaking into your homes. ¹⁸ 

Yet, in spite of all these things you have done, ¹⁹ 

Yehezkiel 23:48

23:48 I will put an end to the obscene conduct in the land; all the women will learn a lesson from this and not engage in obscene conduct.

Zefanya 1:12

1:12 At that time I will search through Jerusalem with lamps.

I will punish the people who are entrenched in their sin, ²⁰ 

those who think to themselves, ²¹ 

‘The Lord neither rewards nor punishes.’ ²² 

[7:9]  ¹ tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are 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 his people.

[7:9]  ² tn The prefixed verbal form is a jussive, expressing an imprecation here.

[7:9]  ³ tn Or “the godly” (see Ps 5:12). The singular form is collective (see the plural “upright in heart” in v. 10), though it may reflect the personal focus of the psalmist in this context.

[7:9]  ⁴ tn The prefixed verbal form expresses the psalmist’s prayer or wish.

[7:9]  ⁵ tn For other uses of the verb in this sense, see Job 7:18; Pss 11:4; 26:2; 139:23.

[7:9]  ⁶ tn Heb “and [the one who] tests hearts and kidneys, just God.” The translation inverts the word order to improve the English style. The heart and kidneys were viewed as the seat of one’s volition, conscience, and moral character.

[7:2]  ⁷ tn The verb is singular in the Hebrew text, even though “all who chase me” in v. 1 refers to a whole group of enemies. The singular is also used in vv. 4-5, but the psalmist returns to the plural in v. 6. The singular is probably collective, emphasizing the united front that the psalmist’s enemies present. This same alternation between a collective singular and a plural referring to enemies appears in Pss 9:3, 6; 13:4; 31:4, 8; 41:6, 10-11; 42:9-10; 55:3; 64:1-2; 74:3-4; 89:22-23; 106:10-11; 143:3, 6, 9.

[7:2]  ⁸ tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.

[7:2]  ⁹ tn Heb “tearing and there is no one rescuing.” The verbal form translated “tearing” is a singular active participle.

[21:12]  ¹⁰ tn Or “the people there.”

[21:13]  ¹¹ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ¹² tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[21:14]  ¹³ tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.

[21:14]  ¹⁴ tn Grk “we became silent, saying.”

[21:14]  ¹⁵ sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.

[21:15]  ¹⁶ tn Or “we made preparations.”

[21:15]  ¹⁷ tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.

[21:15]  sn In colloquial speech Jerusalem was always said to be “up” from any other location in Palestine. The group probably covered the 65 mi (105 km) in two days using horses. Their arrival in Jerusalem marked the end of Paul’s third missionary journey.

[2:34]  ¹⁸ tn The words “for example” are implicit and are supplied in the translation for clarification. This is only one example of why their death was not legitimate.

[2:34]  sn Killing a thief caught in the act of breaking and entering into a person’s home was pardonable under the law of Moses, cf. Exod 22:2.

[2:34]  ¹⁹ tn KJV and ASV read this line with 2:34. The ASV makes little sense and the KJV again erroneously reads the archaic second person feminine singular perfect as first person common singular. All the modern English versions and commentaries take this line with 2:35.

[1:12]  ²⁰ tn Heb “who thicken on their sediment.” The imagery comes from wine making, where the wine, if allowed to remain on the sediment too long, will thicken into syrup. The image suggests that the people described here were complacent in their sinful behavior and interpreted the delay in judgment as divine apathy.

[1:12]  ²¹ tn Heb “who say in their hearts.”

[1:12]  ²² tn Heb “The Lord does not do good nor does he do evil.”