Mazmur 50:19
Konteks50:19 You do damage with words, 1
and use your tongue to deceive. 2
Mazmur 64:2-6
Konteks64:2 Hide me from the plots of evil men,
from the crowd of evildoers. 3
64:3 They 4 sharpen their tongues like a sword;
they aim their arrow, a slanderous charge, 5
64:4 in order to shoot down the innocent 6 in secluded places.
They shoot at him suddenly and are unafraid of retaliation. 7
64:5 They encourage one another to carry out their evil deed. 8
They plan how to hide 9 snares,
and boast, 10 “Who will see them?” 11
64:6 They devise 12 unjust schemes;
they disguise 13 a well-conceived plot. 14
Man’s inner thoughts cannot be discovered. 15
Mazmur 140:2-3
Konteks140:2 who plan ways to harm me. 16
All day long they stir up conflict. 17
140:3 Their tongues wound like a serpent; 18
a viper’s 19 venom is behind 20 their lips. (Selah)
Amsal 6:16-19
Konteks6:16 There are six things that the Lord hates,
even 21 seven 22 things that are an abomination to him: 23
6:17 haughty eyes, 24 a lying tongue, 25
and hands that shed innocent blood, 26
6:18 a heart that devises wicked plans, 27
feet that are swift to run 28 to evil,
6:19 a false witness who pours out lies, 29
and a person who spreads discord 30 among family members. 31
Amsal 30:14
Konteks30:14 There is a generation whose teeth are like 32 swords 33
and whose molars 34 are like knives
to devour 35 the poor from the earth
and the needy from among the human race.
Yeremia 9:3-4
Konteks“These people are like soldiers who have readied their bows.
Their tongues are always ready to shoot out lies. 37
They have become powerful in the land,
but they have not done so by honest means. 38
Indeed, they do one evil thing after another 39
and do not pay attention to me. 40
9:4 Everyone must be on his guard around his friends.
He must not even trust any of his relatives. 41
For every one of them will find some way to cheat him. 42
And all of his friends will tell lies about him.
Yeremia 18:18
Konteks18:18 Then some people 43 said, “Come on! Let us consider how to deal with Jeremiah! 44 There will still be priests to instruct us, wise men to give us advice, and prophets to declare God’s word. 45 Come on! Let’s bring charges against him and get rid of him! 46 Then we will not need to pay attention to anything he says.”
Matius 26:59
Konteks26:59 The 47 chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death.
Kisah Para Rasul 6:11-13
Konteks6:11 Then they secretly instigated 48 some men to say, “We have heard this man 49 speaking blasphemous words against Moses and God.” 6:12 They incited the people, the 50 elders, and the experts in the law; 51 then they approached Stephen, 52 seized him, and brought him before the council. 53 6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place 54 and the law. 55
Kisah Para Rasul 24:1
Konteks24:1 After five days the high priest Ananias 56 came down with some elders and an attorney 57 named 58 Tertullus, and they 59 brought formal charges 60 against Paul to the governor.
Kisah Para Rasul 24:5
Konteks24:5 For we have found 61 this man to be a troublemaker, 62 one who stirs up riots 63 among all the Jews throughout the world, and a ringleader 64 of the sect of the Nazarenes. 65
Wahyu 12:10
Konteks12:10 Then 66 I heard a loud voice in heaven saying,
“The salvation and the power
and the kingdom of our God,
and the ruling authority 67 of his Christ, 68 have now come,
because the accuser of our brothers and sisters, 69
the one who accuses them day and night 70 before our God,
has been thrown down.
[50:19] 1 tn Heb “your mouth you send with evil.”
[50:19] 2 tn Heb “and your tongue binds together [i.e., “frames”] deceit.”
[64:2] 3 tn Heb “workers of wickedness.”
[64:3] 4 tn Heb “who.” A new sentence was started here in the translation for stylistic reasons.
[64:3] 5 tn Heb “a bitter word.”
[64:4] 6 tn The psalmist uses the singular because he is referring to himself here as representative of a larger group.
[64:4] 7 tn Heb “and are unafraid.” The words “of retaliation” are supplied in the translation for clarification.
[64:5] 8 tn Heb “they give strength to themselves, an evil matter [or “word”].”
[64:5] 9 tn Heb “they report about hiding.”
[64:5] 11 tn If this is a direct quotation (cf. NASB, NIV), the pronoun “them” refers to the snares mentioned in the previous line. If it is an indirect quotation, then the pronoun may refer to the enemies themselves (cf. NEB, which is ambiguous). Some translations retain the direct quotation but alter the pronoun to “us,” referring clearly to the enemies (cf. NRSV).
[64:6] 12 tn Heb “search out, examine,” which here means (by metonymy) “devise.”
[64:6] 13 tc The MT has תַּמְנוּ (tamnu, “we are finished”), a Qal perfect first common plural form from the verbal root תָּמַם (tamam). Some understand this as the beginning of a quotation of the enemies’ words and translate, “we have completed,” but the Hiphil would seem to be required in this case. The present translation follows many medieval Hebrew
[64:6] 14 tn Heb “a searched-out search,” which is understood as referring here to a thoroughly planned plot to destroy the psalmist.
[64:6] 15 tn Heb “and the inner part of man, and a heart [is] deep.” The point seems to be that a man’s inner thoughts are incapable of being discovered. No one is a mind reader! Consequently the psalmist is vulnerable to his enemies’ well-disguised plots.
[140:2] 16 tn Heb “they devise wicked [plans] in [their] mind.”
[140:2] 17 tc Heb “they attack [for] war.” Some revocalize the verb (which is a Qal imperfect from גּוּר, gur, “to attack”) as יְגָרוּ (yÿgaru), a Piel imperfect from גָרָה (garah, “stir up strife”). This is followed in the present translation.
[140:3] 18 tn Heb “they sharpen their tongue like a serpent.” Ps 64:3 reads, “they sharpen their tongues like sword.” Perhaps Ps 140:3 uses a mixed metaphor, the point being that “they sharpen their tongues [like a sword],” as it were, so that when they speak, their words wound like a serpent’s bite. Another option is that the language refers to the pointed or forked nature of a serpent’s tongue, which is viewed metaphorically as “sharpened.”
[140:3] 19 tn The Hebrew term is used only here in the OT.
[6:16] 21 tn The conjunction has the explicative use here (R. J. Williams, Hebrew Syntax, 71, §434).
[6:16] 22 sn This saying involves a numerical ladder, paralleling six things with seven things (e.g., also 30:15, 18, 21, 24, 29). The point of such a numerical arrangement is that the number does not exhaust the list (W. M. Roth, “The Numerical Sequence x / x +1 in the Old Testament,” VT 12 [1962]: 300-311; and his “Numerical Sayings in the Old Testament,” VT 13 [1965]: 86).
[6:17] 24 sn The expression “high/ lofty [רָמוֹת, ramot] eyes” refers to a proud look suggesting arrogant ambition (cf. NCV “a proud look”). The use of “eyes” is a metonymy of adjunct, the look in the eyes accompanying the attitude. This term “high” is used in Num 15:30 for the sin of the “high hand,” i.e., willful rebellion or defiant sin. The usage of “haughty eyes” may be illustrated by its use with the pompous Assyrian invader (Isa 10:12-14) and the proud king of the book of Daniel (11:12). God does not tolerate anyone who thinks so highly of himself and who has such ambition.
[6:17] 25 tn Heb “a tongue of deception.” The genitive noun functions attributively. The term “tongue” functions as a metonymy. The term is used of false prophets who deceive (Jer 14:14), and of a deceiver who betrays (Ps 109:2). The
[6:17] 26 sn The hands are the instruments of murder (metonymy of cause), and God hates bloodshed. Gen 9:6 prohibited shedding blood because people are the image of God. Even David being a man of blood (in war mostly) was not permitted to build the Temple (1 Chr 22:8). But shedding innocent blood was a greater crime – it usually went with positions of power, such as King Manasseh filling the streets with blood (2 Kgs 21:16), or princes doing it for gain (Ezek 22:27).
[6:18] 27 tn Heb “heart that devises plans of wickedness.” The latter term is an attributive genitive. The heart (metonymy of subject) represents the will; here it plots evil schemes. The heart is capable of evil schemes (Gen 6:5); the heart that does this is deceitful (Prov 12:20; 14:22).
[6:18] 28 tc The MT reads “make haste to run,” that is, be eager to seize the opportunity. The LXX omits “run,” that is, feet hastening to do evil. It must have appeared to the LXX translator that the verb was unnecessary; only one verb occurs in the other cola.
[6:18] sn The word “feet” is here a synecdoche, a part for the whole. Being the instruments of movement, they represent the swift and eager actions of the whole person to do some harm.
[6:19] 29 sn The
[6:19] 30 sn Dissension is attributed in Proverbs to contentious people (21:9; 26:21; 25:24) who have a short fuse (15:8).
[6:19] 31 tn Heb “brothers,” although not limited to male siblings only. Cf. NRSV, CEV “in a family”; TEV “among friends.”
[6:19] sn These seven things the
[30:14] 32 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
[30:14] 33 sn There are two figures used in each of these lines: teeth/great teeth and “swords/knives.” The term “teeth” is a metonymy for the process of chewing and eating. This goes with the figure of the second half of the verse that speaks about “devouring” the poor – so the whole image of eating and chewing refers to destroying the poor (an implied comparison). The figures of “swords/knives” are metaphors within this image. Comparing teeth to swords means that they are sharp and powerful. The imagery captures the rapacity of their power.
[30:14] 34 tn Heb “teeth” (so NRSV) or “jaw teeth” (so KJV, ASV, NASB) or perhaps “jawbone.” This is a different Hebrew word for “teeth” than the one in the previous line; if it refers to “jaw teeth” then a translation like “molars” would be appropriate, although this image might not fit with the metaphor (“like knives”) unless the other teeth, the incisors or front teeth, are pictured as being even longer (“like swords”).
[30:14] 35 tn The Hebrew form לֶאֱכֹל (le’ekhol) is the Qal infinitive construct; it indicates the purpose of this generation’s ruthless power – it is destructive. The figure is an implied comparison (known as hypocatastasis) between “devouring” and “destroying.”
[9:3] 36 tn The words “The
[9:3] 37 tn Heb “They have readied [or strung] their tongue as their bow for lies.”
[9:3] 38 tn Heb “but not through honesty.”
[9:3] 39 tn Heb “they go from evil to evil.”
[9:3] 40 tn Or “do not acknowledge me”; Heb “do not know me.” But “knowing” in Hebrew thought often involves more than intellectual knowledge; it involves emotional and volitional commitment as well. For יָדַע meaning “acknowledge” see 1 Chr 28:9; Isa 29:21; Hos 2:20; Prov 3:6. This word is also found in ancient Near Eastern treaty contexts where it has the idea of a vassal king acknowledging the sovereignty of a greater king (cf. H. Huffmon, “The Treaty Background of Hebrew yada,” BASOR 181 [1966]: 31-37).
[9:4] 41 tn Heb “Be on your guard…Do not trust.” The verbs are second masculine plural of direct address and there seems no way to translate literally and not give the mistaken impression that Jeremiah is being addressed. This is another example of the tendency in Hebrew style to turn from description to direct address (a figure of speech called apostrophe).
[9:4] 42 tn Heb “cheating, each of them will cheat.”
[9:4] sn There is perhaps an intentional pun and allusion here to Gen 27:36 and the wordplay on the name Jacob there. The text here reads עָקוֹב יַעְקֹב (’aqob ya’qob).
[18:18] 43 tn Heb “They.” The referent is unidentified; “some people” has been used in the translation.
[18:18] 44 tn Heb “Let us make plans against Jeremiah.” See 18:18 where this has sinister overtones as it does here.
[18:18] 45 tn Heb “Instruction will not perish from priest, counsel from the wise, word from the prophet.”
[18:18] sn These are the three channels through whom God spoke to his people in the OT. See Jer 8:8-10 and Ezek 7:26.
[18:18] 46 tn Heb “Let us smite him with our tongues.” It is clear from the context that this involved plots to kill him.
[26:59] 47 tn Grk “Now the.” Here δέ (de) has not been translated.
[6:11] 48 tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.
[6:11] 49 tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”
[6:12] 50 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[6:12] 51 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.
[6:12] 52 tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.
[6:12] 53 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.
[6:13] 54 sn This holy place is a reference to the temple.
[6:13] 55 sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.
[24:1] 56 sn Ananias was in office from
[24:1] 57 tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).
[24:1] 58 tn Grk “an attorney, a certain Tertullus.”
[24:1] 59 tn Grk “who” (plural). Because in English the relative pronoun “who” could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun “they.” “And” has been supplied to provide the connection to the preceding clause.
[24:1] 60 tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”
[24:5] 61 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] 62 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] 63 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] 64 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] 65 sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.
[12:10] 66 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:10] 67 tn Or “the right of his Messiah to rule.” See L&N 37.35.
[12:10] 68 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[12:10] 69 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.
