Mazmur 35:11

35:11 Violent men perjure themselves, ¹ 

and falsely accuse me. ² 

Mazmur 109:2-3

109:2 For they say cruel and deceptive things to me;

they lie to me. ³ 

109:3 They surround me and say hateful things; ⁴ 

they attack me for no reason.

Ayub 13:4

13:4 But you, however, are inventors of lies; ⁵ 

all of you are worthless physicians! ⁶ 

Yeremia 43:2-3

43:2 Then Azariah ⁷  son of Hoshaiah, Johanan son of Kareah, and other arrogant men said to Jeremiah, “You are telling a lie! The Lord our God did not send you to tell us, ‘You must not go to Egypt and settle there.’ 43:3 But Baruch son of Neriah is stirring you up against us. ⁸  He wants to hand us over ⁹  to the Babylonians ¹⁰  so that they will kill us or carry us off into exile in Babylon.”

Matius 5:11-12

5:11 “Blessed are you when people ¹¹  insult you and persecute you and say all kinds of evil things about you falsely ¹²  on account of me. 5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Matius 26:59-68

26:59 The ¹³  chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death. 26:60 But they did not find anything, though many false witnesses came forward. Finally ¹⁴  two came forward 26:61 and declared, “This man ¹⁵  said, ‘I am able to destroy the temple of God and rebuild it in three days.’” 26:62 So ¹⁶  the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?” 26:63 But Jesus was silent. The ¹⁷  high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, ¹⁸  the Son of God.” 26:64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand ¹⁹  of the Power ²⁰  and coming on the clouds of heaven.” ²¹  26:65 Then the high priest tore his clothes and declared, ²²  “He has blasphemed! Why do we still need witnesses? Now ²³  you have heard the blasphemy! 26:66 What is your verdict?” ²⁴  They ²⁵  answered, “He is guilty and deserves ²⁶  death.” 26:67 Then they spat in his face and struck him with their fists. And some slapped him, 26:68 saying, “Prophesy for us, you Christ! ²⁷  Who hit you?” ²⁸ 

Kisah Para Rasul 24:5

24:5 For we have found ²⁹  this man to be a troublemaker, ³⁰  one who stirs up riots ³¹  among all the Jews throughout the world, and a ringleader ³²  of the sect of the Nazarenes. ³³ 

Kisah Para Rasul 24:13

24:13 nor can they prove ³⁴  to you the things ³⁵  they are accusing me of doing. ³⁶ 

[35:11]  ¹ tn Heb “witnesses of violence rise up.”

[35:11]  ² tn Heb “[that] which I do not know they ask me.”

[109:2]  ³ tn Heb “for a mouth of evil and a mouth of deceit against me they open, they speak with me [with] a tongue of falsehood.”

[109:3]  ⁴ tn Heb “and [with] words of hatred they surround me.”

[13:4]  ⁵ tn The טֹפְלֵי־שָׁקֶר (tofÿle shaqer) are “plasterers of lies” (Ps 119:69). The verb means “to coat, smear, plaster.” The idea is that of imputing something that is not true. Job is saying that his friends are inventors of lies. The LXX was influenced by the next line and came up with “false physicians.”

[13:4]  ⁶ tn The literal rendering of the construct would be “healers of worthlessness.” Ewald and Dillmann translated it “patchers” based on a meaning in Arabic and Ethiopic; this would give the idea “botchers.” But it makes equally good sense to take “healers” as the meaning, for Job’s friends came to minister comfort and restoration to him – but they failed. See P. Humbert, “Maladie et medicine dans l’AT,” RHPR 44 (1964): 1-29.

[43:2]  ⁷ sn See the study note on 42:1 for the possible identification of this man with Jezaniah son of Hoshaiah and Jezaniah the son of the Maacathite.

[43:3]  ⁸ tn Or “is inciting you against us.”

[43:3]  ⁹ tn Heb “in order to give us into the hands of the Chaldeans.” The substitution “he wants to” as the equivalent of the purpose clause has been chosen to shorten the sentence to better conform with contemporary English style.

[43:3]  ¹⁰ tn Heb “Chaldeans.” See the study note on 21:4 for explanation.

[5:11]  ¹¹ tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.

[5:11]  ¹² tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sy^s Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.

[26:59]  ¹³ tn Grk “Now the.” Here δέ (de) has not been translated.

[26:60]  ¹⁴ tn Here δέ (de) has not been translated.

[26:61]  ¹⁵ tn Grk “This one.”

[26:62]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.

[26:63]  ¹⁷ tn Here καί (kai) has not been translated.

[26:63]  ¹⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:63]  sn See the note on Christ in 1:16.

[26:64]  ¹⁹ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[26:64]  ²⁰ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[26:64]  ²¹ sn An allusion to Dan 7:13 (see also Matt 24:30).

[26:65]  ²² tn Grk “the high priest tore his clothes, saying.”

[26:65]  ²³ tn Grk “Behold now.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[26:66]  ²⁴ tn Grk “What do you think?”

[26:66]  ²⁵ tn Grk “answering, they said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.

[26:66]  ²⁶ tn Grk “he is guilty of death.” L&N 88.313 states, “pertaining to being guilty and thus deserving some particular penalty – ‘guilty and deserving, guilty and punishable by.’ οἱ δὲ ἀποκριθέντες εἶπαν, ᾿Ενοχος θανάτου ἐστίν ‘they answered, He is guilty and deserves death’ Mt 26:66.”

[26:68]  ²⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:68]  sn See the note on Christ in 1:16.

[26:68]  ²⁸ tn Grk “Who is the one who hit you?”

[26:68]  sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.

[24:5]  ²⁹ tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[24:5]  ³⁰ tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”

[24:5]  ³¹ tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).

[24:5]  ³² tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).

[24:5]  sn A ringleader. Tertullus’ basic argument was that Paul was a major disturber of the public peace. To ignore this the governor would be shunning his duty to preserve the peace and going against the pattern of his rule. In effect, Tertullus claimed that Paul was seditious (a claim the governor could not afford to ignore).

[24:5]  ³³ sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.

[24:13]  ³⁴ tn BDAG 778 s.v. παρίστημι/παριστάνω 1.f has “οὐδὲ παραστῆσαι δύνανταί σοι περὶ ὧν νυνὶ κατηγοροῦσίν μου nor can they prove to you the accusations they are now making against me Ac 24:13.”

[24:13]  sn Nor can they prove. This is a formal legal claim that Paul’s opponents lacked proof of any wrongdoing. They had no witness who could justify the arrest at the temple.

[24:13]  ³⁵ tn The words “the things” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[24:13]  ³⁶ tn Grk “nor can they prove to you [the things] about which they are now accusing me.” This has been simplified to eliminate the relative pronoun (“which”) in the translation.