John 12:10

12:10 So the chief priests planned to kill Lazarus too, ¹ 

Psalms 109:4-5

109:4 They repay my love with accusations, ² 

but I continue to pray. ³ 

109:5 They repay me evil for good, ⁴ 

and hate for love.

Jeremiah 38:4

38:4 So these officials said to the king, “This man must be put to death. For he is demoralizing ⁵  the soldiers who are left in the city as well as all the other people there by these things he is saying. ⁶  This ⁷  man is not seeking to help these people but is trying to harm them.” ⁸ 

Jeremiah 38:15

38:15 Jeremiah said to Zedekiah, “If I answer you, you will certainly kill me. ⁹  If I give you advice, you will not listen to me.”

Matthew 26:59

26:59 The ¹⁰  chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death.

Mark 14:1

The Plot Against Jesus

14:1 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law ¹¹  were trying to find a way ¹²  to arrest Jesus ¹³  by stealth and kill him.

¹ sn According to John 11:53 the Jewish leadership had already planned to kill Jesus. This plot against Lazarus apparently never got beyond the planning stage, however, since no further mention is made of it by the author.

² tn Heb “in place of my love they oppose me.”

³ tn Heb “and I, prayer.”

⁴ tn Heb “and they set upon me evil in place of good.”

⁵ tn Heb “weakening the hands of.” For this idiom see BDB 951 s.v. רָפָה Pi. and compare the usage in Isa 13:7; Ezek 21:7 (21:12 HT).

⁶ tn Heb “by saying these things.”

⁷ tn The Hebrew particle כִּי (ki) has not been rendered here because it is introducing a parallel causal clause to the preceding one. To render “For” might be misunderstood as a grounds for the preceding statement. To render “And” or “Moreover” sounds a little odd here. If it must be represented, “Moreover” is perhaps the best rendering.

⁸ tn Or “is not looking out for these people’s best interests but is really trying to do them harm”; Heb “is not seeking the welfare [or “well-being”; Hebrew shalom] of this people but [their] harm [more literally, evil].”

⁹ tn Or “you will most certainly kill me, won’t you?” Heb “Will you not certainly kill me?” The question is rhetorical and expects a positive answer. In situations like this BDB s.v. לֹא 4.b(β) says that הֲלֹא (halo’) “has a tendency to become little more than an affirmative particle, declaring with some rhetorical emphasis what is, or might be, well known.” The idea of certainty is emphasized here by the addition of the infinitive absolute before the finite verb (Joüon 2:422 §123.e).

¹⁰ tn Grk “Now the.” Here δέ (de) has not been translated.

¹¹ tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

¹² tn Grk “were seeking how.”

¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.