Acts 18:14

18:14 But just as Paul was about to speak, ¹  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ²  I would have been justified in accepting the complaint ³  of you Jews, ⁴ 

Joshua 22:22

22:22 “El, God, the Lord! ⁵  El, God, the Lord! He knows the truth! ⁶  Israel must also know! If we have rebelled or disobeyed the Lord, ⁷  don’t spare us ⁸  today!

Joshua 22:1

Joshua Sends Home the Eastern Tribes

22:1 Then Joshua summoned the Reubenites, Gadites, and the half-tribe of Manasseh

Joshua 12:3-5

12:3 His kingdom included ⁹  the eastern Arabah from the Sea of Kinnereth ¹⁰  to the Sea of the Arabah (the Salt Sea), ¹¹  including the route to Beth Jeshimoth and the area southward below the slopes of Pisgah.

12:4 The territory of King Og of Bashan, one of the few remaining Rephaites, ¹²  who lived ¹³  in Ashtaroth and Edrei 12:5 and ruled over Mount Hermon, Salecah, all of Bashan to the border of the Geshurites and Maacathites, and half of Gilead as far as the border of King Sihon of Heshbon.

Job 31:21

31:21 if I have raised my hand ¹⁴  to vote against the orphan,

when I saw my support in the court, ¹⁵ 

Job 31:38-40

Job’s Final Solemn Oath ¹⁶ 

31:38 “If my land cried out against me ¹⁷ 

and all its furrows wept together,

31:39 if I have eaten its produce without paying, ¹⁸ 

or caused the death ¹⁹  of its owners, ²⁰ 

31:40 then let thorns sprout up in place of wheat,

and in place of barley, weeds!” ²¹ 

The words of Job are ended.

Psalms 7:3-5

7:3 O Lord my God, if I have done what they say, ²² 

or am guilty of unjust actions, ²³ 

7:4 or have wronged my ally, ²⁴ 

or helped his lawless enemy, ²⁵ 

7:5 may an enemy relentlessly chase ²⁶  me ²⁷  and catch me; ²⁸ 

may he trample me to death ²⁹ 

and leave me lying dishonored in the dust. ³⁰  (Selah)

[18:14]  ¹ tn Grk “about to open his mouth” (an idiom).

[18:14]  ² tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ³ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ⁴ tn Grk “accepting your complaint, O Jews.”

[22:22]  ⁵ sn Israel’s God is here identified with three names: (1) אֵל (’el), “El” (or “God”); (2) אֱלֹהִים (’elohim), “Elohim” (or “God”), and (3) יְהוָה (yÿhvah), “Yahweh” (or “the Lord”). The name אֵל (’el, “El”) is often compounded with titles, for example, El Elyon, “God Most High.”

[22:22]  ⁶ tn Heb “he knows.”

[22:22]  ⁷ tn Heb “if in rebellion or if in unfaithfulness against the Lord.”

[22:22]  ⁸ tn Heb “do not save us.” The verb form is singular, being addressed to either collective Israel or the Lord himself. The LXX translates in the third person.

[12:3]  ⁹ tn The words “his kingdom included” are supplied in the translation for clarification.

[12:3]  ¹⁰ sn The Sea of Kinnereth is another name for the Sea of Galilee. See the note on the word “Kinnereth” in 11:2.

[12:3]  ¹¹ sn The Salt Sea is another name for the Dead Sea.

[12:4]  ¹² tn Heb “from the remnant of the Rephaites.”

[12:4]  ¹³ tn Or perhaps “who reigned.”

[31:21]  ¹⁴ tn The expression “raised my hand” refers to a threatening manner or gesture in the court rather than a threat of physical violence in the street. Thus the words “to vote” are supplied in the translation to indicate the setting.

[31:21]  ¹⁵ tn Heb “gate,” referring to the city gate where judicial decisions were rendered in the culture of the time. The translation uses the word “court” to indicate this to the modern reader, who might not associate a city gate complex with judicial functions.

[31:38]  ¹⁶ sn Many commentators place vv. 38-40b at the end of v. 34, so that there is no return to these conditional clauses after his final appeal.

[31:38]  ¹⁷ sn Some commentators have suggested that the meaning behind this is that Job might not have kept the year of release (Deut 15:1), and the law against mixing seed (Lev 19:19). But the context will make clear that the case considered is obtaining the land without paying for it and causing the death of its lawful owner (see H. H. Rowley, Job [NCBC], 206). Similar to this would be the case of Naboth’s vineyard.

[31:39]  ¹⁸ tn Heb “without silver.”

[31:39]  ¹⁹ tc The versions have the verb “grieved” here. The Hebrew verb means “to breathe,” but the form is Hiphil. This verb in that stem could mean something of a contemptuous gesture, like “sniff” in Mal 1:13. But with נֶפֶשׁ (nefesh) in Job 11:20 it means “to cause death,” i.e., “to cause to breathe out; to expire.” This is likely the meaning here, although it is possible that it only meant “to cause suffering” to the people.

[31:39]  ²⁰ tn There is some debate over the meaning of בְּעָלֶיהָ (bÿ’aleyha), usually translated “its owners.” Dahood, following others (although without their emendations), thought it referred to “laborers” (see M. Dahood, Bib 41 [1960]: 303; idem, Bib 43 [1962]: 362).

[31:40]  ²¹ tn The word בָּאְשָׁה (bo’shah, from בָּאַשׁ [ba’as, “to have a foul smell”]) must refer to foul smelling weeds.

[7:3]  ²² tn Heb “if I have done this.”

[7:3]  ²³ tn Heb “if there is injustice in my hands.” The “hands” figuratively suggest deeds or actions.

[7:4]  ²⁴ tn Heb “if I have repaid the one at peace with me evil.” The form שׁוֹלְמִי (sholÿmi, “the one at peace with me”) probably refers to a close friend or ally, i.e., one with whom the psalmist has made a formal agreement. See BDB 1023 s.v. שָׁלוֹם 4.a.

[7:4]  ²⁵ tn Heb “or rescued my enemy in vain.” The preterite with vav (ו) consecutive (the verb form is pseudo-cohortative; see IBHS 576-77 §34.5.3) carries on the hypothetical nuance of the perfect in the preceding line. Some regard the statement as a parenthetical assertion that the psalmist is kind to his enemies. Others define חָלַץ (khalats) as “despoil” (cf. NASB, NRSV “plundered”; NIV “robbed”), an otherwise unattested nuance for this verb. Still others emend the verb to לָחַץ (lakhats, “oppress”). Most construe the adverb רֵיקָם (reqam, “emptily, vainly”) with “my enemy,” i.e., the one who is my enemy in vain.” The present translation (1) assumes an emendation of צוֹרְרִי (tsorÿriy, “my enemy”) to צוֹרְרוֹ (tsorÿro, “his [i.e., the psalmist’s ally’s] enemy”) following J. Tigay, “Psalm 7:5 and Ancient Near Eastern Treaties,” JBL 89 (1970): 178-86, (2) understands the final mem (ם) on רֵיקָם as enclitic, and (3) takes רִיק (riq) as an adjective modifying “his enemy.” (For other examples of a suffixed noun followed by an attributive adjective without the article, see Pss 18:17 (“my strong enemy”), 99:3 (“your great and awesome name”) and 143:10 (“your good spirit”). The adjective רִיק occurs with the sense “lawless” in Judg 9:4; 11:3; 2 Chr 13:7. In this case the psalmist affirms that he has not wronged his ally, nor has he given aid to his ally’s enemies. Ancient Near Eastern treaties typically included such clauses, with one or both parties agreeing not to lend aid to the treaty partner’s enemies.

[7:5]  ²⁶ tn The vocalization of the verb form seems to be a mixture of Qal and Piel (see GKC 168 §63.n). The translation assumes the Piel, which would emphasize the repetitive nature of the action. The translation assumes the prefixed verbal form is a jussive. The psalmist is so certain that he is innocent of the sins mentioned in vv. 3-4, he pronounces an imprecation on himself for rhetorical effect.

[7:5]  ²⁷ tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.

[7:5]  ²⁸ tn Heb “and may he overtake.” The prefixed verbal form is distinctly jussive. The object “me,” though unexpressed, is understood from the preceding statement.

[7:5]  ²⁹ tn Heb “and may he trample down to the earth my life.”

[7:5]  ³⁰ tn Heb “and my honor in the dust may he cause to dwell.” The prefixed verbal form is distinctly jussive. Some emend כְבוֹדִי (khÿvodiy, “my honor”) to כְבֵדִי (khÿvediy, “my liver” as the seat of life), but the term כְבוֹדִי (khÿvodiy) is to be retained since it probably refers to the psalmist’s dignity or honor.