1 Samuel 23:19-21

23:19 Then the Ziphites went up to Saul at Gibeah and said, “Isn’t David hiding among us in the strongholds at Horesh on the hill of Hakilah, south of Jeshimon? 23:20 Now at your own discretion, ¹  O king, come down. Delivering him into the king’s hand will be our responsibility.”

23:21 Saul replied, “May you be blessed by the Lord, for you have had compassion on me.

1 Samuel 23:2

23:2 So David asked the Lord, “Should I go and strike down these Philistines?” The Lord said to David, “Go, strike down the Philistines and deliver Keilah.”

1 Samuel 4:10-12

4:10 So the Philistines fought. Israel was defeated; they all ran home. ²  The slaughter was very great; thirty thousand foot soldiers fell in battle. 4:11 The ark of God was taken, and the two sons of Eli, Hophni and Phineas, were killed.

Eli Dies

4:12 On that day ³  a Benjaminite ran from the battle lines and came to Shiloh. His clothes were torn and dirt was on his head.

Psalms 10:3

10:3 Yes, ⁴  the wicked man ⁵  boasts because he gets what he wants; ⁶ 

the one who robs others ⁷  curses ⁸  and ⁹  rejects the Lord. ¹⁰ 

Psalms 119:136

119:136 Tears stream down from my eyes, ¹¹ 

because people ¹²  do not keep your law.

Proverbs 14:9

14:9 Fools mock ¹³  at reparation, ¹⁴ 

but among the upright there is favor. ¹⁵ 

Jeremiah 9:1

9:1 (8:23) ¹⁶  I wish that my head were a well full of water ¹⁷ 

and my eyes were a fountain full of tears!

If they were, I could cry day and night

for those of my dear people ¹⁸  who have been killed.

Jeremiah 13:17

13:17 But if you will not pay attention to this warning, ¹⁹ 

I will weep alone because of your arrogant pride.

I will weep bitterly and my eyes will overflow with tears ²⁰ 

because you, the Lord’s flock, ²¹  will be carried ²²  into exile.”

Jeremiah 20:10

20:10 I ²³  hear many whispering words of intrigue against me.

Those who would cause me terror are everywhere! ²⁴ 

They are saying, “Come on, let’s publicly denounce him!” ²⁵ 

All my so-called friends ²⁶  are just watching for

something that would lead to my downfall. ²⁷ 

They say, “Perhaps he can be enticed into slipping up,

so we can prevail over ²⁸  him and get our revenge on him.

Hosea 4:8

4:8 They feed on the sin offerings of my people;

their appetites long for their iniquity!

Hosea 7:3

Political Intrigue and Conspiracy in the Palace

7:3 The royal advisers delight the king with their evil schemes,

the princes make him glad with their lies.

Micah 7:8

Jerusalem Will Be Vindicated

7:8 My enemies, ²⁹  do not gloat ³⁰  over me!

Though I have fallen, I will get up.

Though I sit in darkness, the Lord will be my light. ³¹ 

Luke 19:41-42

Jesus Weeps for Jerusalem under Judgment

19:41 Now ³²  when Jesus ³³  approached ³⁴  and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, ³⁵  even you, the things that make for peace! ³⁶  But now they are hidden ³⁷  from your eyes.

Luke 22:5

22:5 They ³⁸  were delighted ³⁹  and arranged to give him money. ⁴⁰ 

Romans 1:32

1:32 Although they fully know ⁴¹  God’s righteous decree that those who practice such things deserve to die, ⁴²  they not only do them but also approve of those who practice them. ⁴³ 

Philippians 3:18

3:18 For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ.

[23:20]  ¹ tn Heb “to all the desire of your soul.”

[4:10]  ² tn Heb “and they fled, each to his tents.”

[4:12]  ³ tn Or perhaps, “the same day.” On this use of the demonstrative pronoun see Joüon 2:532 §143.f.

[10:3]  ⁴ tn The translation assumes כִּי (ki) is asseverative: “indeed, certainly.” Another option is to translate “for,” understanding v. 3 as giving the reason why the wicked so arrogantly seek to destroy the helpless (so NASB, NRSV).

[10:3]  ⁵ tn The representative or typical evildoer is described in vv. 3-11, 13, 15. Since the singular form predominates in these verses, it has been retained in the translation.

[10:3]  ⁶ tn Heb “the wicked [one] boasts on account of the desire of his appetite.” The translation assumes that the preposition עַל (’al) introduces the reason why the wicked boasts (cf. this use of עַל with הָלַל (halal) in Ps 119:164 and Ezra 3:11). In this case, the “desire of his appetite” refers by metonymy to the object desired and acquired.

[10:3]  ⁷ tn The translation assumes the active participle is substantival, referring to the wicked man mentioned in the preceding line. The substantival participle is then understood as the subject of the following verbs. For other examples of the participle of בָּצַע (batsar) used of those who desire and/or acquire wealth through dishonest and/or violent means, see Prov 1:19; 15:27; Jer 6:13; 8:10; Hab 2:9.

[10:3]  ⁸ tn The verb בָּרַךְ (barakh) normally means “to bless,” but in a few cases it exhibits the polarized meaning “to curse” (1 Kgs 21:10, 13; Job 1:5-11; 2:5-9). (Some regard this use of בָּרַךְ as a mere euphemism.) The verb refers to the act of pronouncing or calling down a formal curse upon the object of one’s anger.

[10:3]  ⁹ tn The conjunction “and” is supplied in the translation; it does not appear in the Hebrew text.

[10:3]  ¹⁰ tn Another option is to translate, “he blesses one who robs others, [but] he curses the Lord.” In this case the subject of the verbs is “the wicked man” mentioned in the previous line, and “the one who robs others” is the object of the verb בָּרַךְ (barakh), which is understood in its usual sense of “bless.”

[119:136]  ¹¹ tn Heb “[with] flowing streams my eyes go down.”

[119:136]  ¹² tn Heb “they”; even though somewhat generic, the referent (people) has been specified in the translation for clarity.

[14:9]  ¹³ tn The noun “fools” is plural but the verb “mock” is singular. This has led some to reverse the line to say “guilty/guilt offering mocks fools” (C. H. Toy, Proverbs [ICC], 287); see, e.g., Isa 1:14; Amos 5:22. But lack of agreement between subject and verb is not an insurmountable difficulty.

[14:9]  ¹⁴ tc The LXX reads “houses of transgressors will owe purification.” Tg. Prov 14:9 has “guilt has its home among fools” (apparently reading לִין לוּן, lin lun).

[14:9]  ¹⁵ tn The word רָצוֹן (ratson) means “favor; acceptance; pleasing.” It usually means what is pleasing or acceptable to God. In this passage it either means that the upright try to make amends, or that the upright find favor for doing so.

[9:1]  ¹⁶ sn Beginning with 9:1, the verse numbers through 9:26 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 9:1 ET = 8:23 HT, 9:2 ET = 9:1 HT, 9:3 ET = 9:2 HT, etc., through 9:26 ET = 9:25 HT. Beginning with 10:1 the verse numbers in the ET and HT are again the same.

[9:1]  ¹⁷ tn Heb “I wish that my head were water.”

[9:1]  ¹⁸ tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.

[13:17]  ¹⁹ tn Heb “If you will not listen to it.” For the use of the feminine singular pronoun to refer to the idea(s) expressed in the preceding verse(s), see GKC 440-41 §135.p.

[13:17]  ²⁰ tn Heb “Tearing [my eye] will tear and my eye will run down [= flow] with tears.”

[13:17]  ²¹ tn Heb “because the Lord’s flock will…” The pronoun “you” is supplied in the translation to avoid the shift in English from the second person address at the beginning to the third person affirmation at the end. It also helps explain the metaphor of the people of Israel as God’s flock for some readers who may be unfamiliar with that metaphor.

[13:17]  ²² tn The verb is once again in the form of “as good as done” (the Hebrew prophetic perfect).

[20:10]  ²³ tn It would be difficult to render accurately the Hebrew particle כִּי (ki) that introduces this verse without lengthening the English line unduly. It probably means something like “This is true even though I…,” i.e., the particle is concessive (cf. BDB s.v. כִּי 2.c). No other nuance seems appropriate. The particle is left out of the translation, but its presence is acknowledged here.

[20:10]  ²⁴ tn The phrase translated “Those who would cause me terror are everywhere” has already occurred in 6:25 in the context of the terror caused by the enemy from the north and in 20:3 in reference to the curse pronounced on Pashhur who would experience it first hand. Some have seen the phrase here not as Jeremiah’s ejaculation of terror but of his assailant’s taunts of his message or even their taunting nickname for him. But comparison of this passage with the first two lines of Ps 31:13 (31:14 HT) which are word for word the same as these two will show that it refers to the terror inspired by the plots of his enemies to do away with him. It is also clear from the context of that passage and the following context here that the “whispering of many” (the literal translation of “many whispering words of intrigue against me) refers to intrigues to take vengeance on him and do away with him.

[20:10]  ²⁵ tn Heb “Denounce and let us denounce him.” The verb which is translated “denounce” (נָגַד, nagad) does not take an accusative object of person as it does here very often. When it does it usually means to inform someone. The only relevant passage appears to be Job 17:5 where it means something like “denounce.” What is probably involved here are the attempts to portray Jeremiah as a traitor (Jer 26:10) and a false prophet (see his conflict with Hananiah in Jer 28).

[20:10]  ²⁶ tn Heb “the men of my peace [who are concerned about my welfare].” For this phrase compare Ps 41:9 (41:10 HT); Jer 38:22. It is generally agreed that irony is being invoked here, hence “so-called” is supplied in the translation to bring out the irony.

[20:10]  ²⁷ tn Heb “watching my stumbling [for me to stumble].” Metaphorically they were watching for some slip-up that would lead to his downfall. Compare the use in Pss 35:15 and 38:17 (38:18 HT).

[20:10]  ²⁸ tn All the text says literally is “Perhaps he can be enticed so that we can prevail over him.” However the word “enticed” needs some qualification. As W. McKane (Jeremiah [ICC], 1:479) notes it should probably be read in the context of the “stumbling” (= “something that would lead to my downfall”). Hence “slipping up” has been supplied as an object. It is vague enough to avoid specifics as the original text does but suggests some reference to “something that would lead to my downfall.”

[7:8]  ²⁹ tn The singular form is understood as collective.

[7:8]  ³⁰ tn Or “rejoice” (KJV, NAB, NASB, NRSV); NCV “don’t laugh at me.”

[7:8]  ³¹ sn Darkness represents judgment; light (also in v. 9) symbolizes deliverance. The Lord is the source of the latter.

[19:41]  ³² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ³³ tn Grk “he.”

[19:41]  ³⁴ sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.

[19:42]  ³⁵ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ³⁶ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ³⁷ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[22:5]  ³⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:5]  ³⁹ sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.

[22:5]  ⁴⁰ sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).

[1:32]  ⁴¹ tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:32]  ⁴² tn Grk “are worthy of death.”

[1:32]  ⁴³ sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.