Discovery BoxDeuteronomy 10:17
Context10:17 For the Lord your God is God of gods and Lord of lords, the great, mighty, and awesome God who is unbiased and takes no bribe,
Deuteronomy 16:19
Context16:19 You must not pervert justice or show favor. Do not take a bribe, for bribes blind the eyes of the wise and distort 1 the words of the righteous. 2
Exodus 23:7-8
Context23:7 Keep your distance 3 from a false charge 4 – do not kill the innocent and the righteous, 5 for I will not justify the wicked. 6
23:8 “You must not accept a bribe, for a bribe blinds those who see 7 and subverts the words of the righteous.
Psalms 15:5
Context15:5 He does not charge interest when he lends his money. 8
He does not take bribes to testify against the innocent. 9
The one who lives like this 10 will never be upended.
Proverbs 1:11-29
Context1:11 If they say, “Come with us!
We will 11 lie in wait 12 to shed blood; 13
we will ambush 14 an innocent person 15 capriciously. 16
1:12 We will swallow them alive 17 like Sheol, 18
those full of vigor 19 like those going down to the Pit.
1:13 We will seize 20 all kinds 21 of precious wealth;
we will fill our houses with plunder. 22
We will all share 24 equally in what we steal.” 25
1:15 My child, do not go down 26 their way, 27
withhold yourself 28 from their path; 29
1:16 for they 30 are eager 31 to inflict harm, 32
and they hasten 33 to shed blood. 34
1:17 Surely it is futile to spread 35 a net
in plain sight of 36 any bird, 37
1:18 but these men lie in wait for their own blood, 38
they ambush their own lives! 39
1:19 Such 40 are the ways 41 of all who gain profit unjustly; 42
it 43 takes away the life 44 of those who obtain it! 45
1:20 Wisdom 46 calls out 47 in the street,
she shouts loudly 48 in the plazas; 49
1:21 at the head of the noisy 50 streets she calls,
in the entrances of the gates in the city 51 she utters her words: 52
1:22 “How long will you simpletons 53 love naiveté? 54
How long 55 will mockers 56 delight 57 in mockery 58
and fools 59 hate knowledge?
1:23 If only 60 you will respond 61 to my rebuke, 62
then 63 I will pour 64 out my thoughts 65 to you
and 66 I will make 67 my words known to you.
1:24 However, 68 because 69 I called but you refused to listen, 70
because 71 I stretched out my hand 72 but no one paid attention,
1:25 because 73 you neglected 74 all my advice,
and did not comply 75 with my rebuke,
1:26 so 76 I myself will laugh 77 when disaster strikes you, 78
I will mock when what you dread 79 comes,
1:27 when what you dread 80 comes like a whirlwind, 81
and disaster strikes you 82 like a devastating storm, 83
when distressing trouble 84 comes on you.
1:28 Then they will call to me, but I will not answer;
they will diligently seek 85 me, but they will not find me.
1:29 Because 86 they hated moral knowledge, 87
and did not choose to fear the Lord, 88
Ezekiel 22:12-13
Context22:12 They take bribes within you to shed blood. You engage in usury and charge interest; 89 you extort money from your neighbors. You have forgotten me, 90 declares the sovereign Lord. 91
22:13 “‘See, I strike my hands together 92 at the dishonest profit you have made, and at the bloodshed 93 they have done among you.
Micah 3:10-11
Context3:10 You 94 build Zion through bloody crimes, 95
Jerusalem 96 through unjust violence.
3:11 Her 97 leaders take bribes when they decide legal cases, 98
her priests proclaim rulings for profit,
and her prophets read omens for pay.
Yet they claim to trust 99 the Lord and say,
“The Lord is among us. 100
Disaster will not overtake 101 us!”
Micah 7:2-3
Context7:2 Faithful men have disappeared 102 from the land;
there are no godly men left. 103
They all wait in ambush so they can shed blood; 104
they hunt their own brother with a net. 105
7:3 They are determined to be experts at doing evil; 106
government officials and judges take bribes, 107
prominent men make demands,
and they all do what is necessary to satisfy them. 108
Matthew 26:15
Context26:15 and said, “What will you give me to betray him into your hands?” 109 So they set out thirty silver coins for him.
Matthew 27:3-4
Context27:3 Now when 110 Judas, who had betrayed him, saw that Jesus 111 had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders, 27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!”
Acts 1:18
Context1:18 (Now this man Judas 112 acquired a field with the reward of his unjust deed, 113 and falling headfirst 114 he burst open in the middle and all his intestines 115 gushed out.
[16:19] 1 tn Heb “twist, overturn”; NRSV “subverts the cause.”
[16:19] 2 tn Or “innocent”; NRSV “those who are in the right”; NLT “the godly.”
[23:7] 3 tn Or “stay away from,” or “have nothing to do with.”
[23:7] 4 tn Heb “a false matter,” this expression in this context would have to be a case in law that was false or that could only be won by falsehood.
[23:7] 5 tn The two clauses probably should be related: the getting involved in the false charge could lead to the death of an innocent person (so, e.g., Naboth in 1 Kgs 21:10-13).
[23:7] 6 sn God will not declare right the one who is in the wrong. Society should also be consistent, but it cannot see the intents and motives, as God can.
[23:8] 7 tn Heb “blinds the open-eyed.”
[15:5] 8 sn He does not charge interest. Such an individual is truly generous, and not simply concerned with making a profit.
[15:5] 9 tn Heb “a bribe against the innocent he does not take.” For other texts condemning the practice of a judge or witness taking a bribe, see Exod 23:8; Deut 16:19; 27:25; 1 Sam 8:3; Ezek 22:12; Prov 17:23.
[15:5] 10 tn Heb “does these things.”
[1:11] 11 tn This cohortative נֶאֶרְבָה (ne’ervah) could denote resolve (“We will lie in wait!”) or exhortation (“Let us lie in wait!”). These sinners are either expressing their determination to carry out a violent plan or they are trying to entice the lad to participate with them.
[1:11] 12 tn The verb אָרַב (’arav, “to lie in wait”) it is used for planning murder (Deut 19:11), kidnapping (Judg 21:20), or seduction (Prov 23:28).
[1:11] 13 tn Heb “for blood.” The term דָּם (dam, “blood”) functions as a metonymy of effect for “blood shed violently” through murder (HALOT 224 s.v. 4).
[1:11] 14 tn Heb “lie in hiding.”
[1:11] 15 tn The term “innocent” (נָקִי, naqi) intimates that the person to be attacked is harmless.
[1:11] 16 tn Heb “without cause” (so KJV, NASB); NCV “just for fun.” The term חִנָּם (khinnam, “without cause”) emphasizes that the planned attack is completely unwarranted.
[1:12] 17 tn Heb “lives.” The noun חַיִּים (khayyim, “lives”) functions as an adverbial accusative of manner: “alive.” The form is a plural of state, used to describe a condition of life which encompasses a long period of time – in this case a person’s entire life. Murder cuts short a person’s life.
[1:12] 18 tn The noun שְׁאוֹל (shÿ’ol) can mean (1) “death,” cf. NCV; (2) “the grave,” cf. KJV, NIV, NLT (3) “Sheol” as the realm of departed spirits, cf. NAB “the nether world,” and (4) “extreme danger.” Here it is parallel to the noun בוֹר (vor, “the Pit”) so it is the grave or more likely “Sheol” (cf. ASV, NRSV). Elsewhere Sheol is personified as having an insatiable appetite and swallowing people alive as they descend to their death (e.g., Num 16:30, 33; Isa 5:14; Hab 2:5). In ancient Near Eastern literature, the grave is often personified in similar manner, e.g., in Ugaritic mythological texts Mot (= “death”) is referred to as “the great swallower.”
[1:12] 19 tn Heb “and whole.” The vav (ו) is asseverative or appositional (“even”); it is omitted in the translation for the sake of style and smoothness. The substantival adjective תָּמִים (tamim, “whole; perfect; blameless”) is an adverbial accusative describing the condition and state of the object. Used in parallel to חַיִּים (khayyim, “alive”), it must mean “full of health” (BDB 1071 s.v. תָּמִים 2). These cutthroats want to murder a person who is full of vigor.
[1:13] 20 tn Heb “find.” The use of the verb מָצָא (matsa’, “to find”) is deliberate understatement to rhetorically down-play the heinous act of thievery.
[1:13] 21 tn Heb “all wealth of preciousness.”
[1:13] 22 tn The noun שָׁלָל (shalal, “plunder”) functions as an adverbial accusative of material: “with plunder.” This term is normally used for the spoils of war (e.g., Deut 20:14; Josh 7:21; Judg 8:24, 25; 1 Sam 30:20) but here refers to “stolen goods” (so NCV, CEV; e.g., Isa 10:2; Prov 16:19; BDB 1022 s.v. 3). The enticement was to join a criminal gang and adopt a life of crime to enjoy ill-gotten gain (A. Cohen, Proverbs, 4). Cf. NAB, NRSV “booty”; TEV “loot.”
[1:14] 23 tn Heb “Throw in your lot with us.” This is a figurative expression (hypocatastasis) urging the naive to join their life of crime and divide their loot equally. The noun גּוֹרָל (goral, “lot”) can refer to (1) lot thrown for decision-making processes, e.g., choosing the scapegoat (Lev 16:8), discovering a guilty party (Jonah 1:7) or allocating property (Josh 18:6); (2) allotted portion (Josh 15:1) and (3) allotted fate or future destiny (Prov 1:14; Dan 12:13; see BDB 174 s.v.). Here the criminals urged the lad to share their life. The verb תַּפִּיל (tappil) is an imperfect of injunction: “Throw in…!” but might also be an imperfect of permission: “you may throw.” It functions metonymically as an invitation to join their life of crime: “share with us” (BDB 658 s.v. 3).
[1:14] 24 tn Heb “there will be to all of us.”
[1:14] 25 tn Heb “one purse” (so KJV, NAB, NRSV). The term כִּיס (kis, “purse; bag”) is a synecdoche of container (= purse) for contents (= stolen goods). The adjective אֶחָד (’ekhad, “one”) indicates that the thieves promised to share equally in what they had stolen.
[1:15] 26 tn Heb “do not walk.”
[1:15] 27 tn Heb “in the way with them.”
[1:15] 28 tn Heb “your foot.” The term “foot” (רֶגֶל, regel) is a synecdoche of part (= your foot) for the whole person (= yourself).
[1:15] 29 sn The word “path” (נְתִיבָה, nÿtivah) like the word “way” (דֶּרֶךְ, derekh) is used as an idiom (developed from a hypocatastasis), meaning “conduct, course of life.”
[1:16] 30 tn Heb “their feet.” The term “feet” is a synecdoche of the part (= their feet) for the whole person (= they), stressing the eagerness of the robbers.
[1:16] 31 tn Heb “run.” The verb רוּץ (ruts, “run”) functions here as a metonymy of association, meaning “to be eager” to do something (BDB 930 s.v.).
[1:16] 32 tn Heb “to harm.” The noun רַע (ra’) has a four-fold range of meanings: (1) “pain, harm” (Prov 3:30), (2) “calamity, disaster” (13:21), (3) “distress, misery” (14:32) and (4) “moral evil” (8:13; see BDB 948-49 s.v.). The parallelism with “swift to shed blood” suggests it means “to inflict harm, injury.”
[1:16] 33 tn The imperfect tense verbs may be classified as habitual or progressive imperfects describing their ongoing continual activity.
[1:16] 34 tc The BHS editors suggest deleting this entire verse from MT because it does not appear in several versions (Codex B of the LXX, Coptic, Arabic) and is similar to Isa 59:7a. It is possible that it was a scribal gloss (intentional addition) copied into the margin from Isaiah. But this does not adequately explain the differences. It does fit the context well enough to be original.
[1:17] 35 tn Heb “for the net to be spread out.” The Pual participle of זָרָה (zarah) means “to be spread” (HALOT 280 s.v. I זרה pu.1). The subject of this verbal use of the participle is the noun הָרָשֶׁת (harashet, “the net”). It is futile for the net to be spread out in plain view of birds.
[1:17] 36 tn Heb “in the eyes of.”
[1:17] 37 tn Heb “all of the possessors of wings.”
[1:18] 38 sn They think that they are going to shed innocent blood, but in their blindness they do not realize that it is their own blood they shed. Their greed will lead to their destruction. This is an example of ironic poetic justice. They do not intend to destroy themselves; but this is what they accomplish.
[1:18] 39 tn Heb “their own souls.” The term נֶפֶשׁ (nefesh, “soul”) is used as a metonymy (= soul) of association (= life). The noun נֶפֶשׁ often refers to physical “life” (Exod 21:23; Num 17:3; Judg 5:18; Prov 12:10; BDB 659 s.v. 3.c).
[1:19] 40 tn The exclamation כֵּן (ken, “so; thus; such”) marks a conclusion (BDB 485 s.v.). It draws a comparison between the destruction of the wicked in v. 18 and the concluding statement in v. 19.
[1:19] 41 tc The MT reads אָרְחוֹת (’orkhot, “paths; ways” as figure for mode of life): “so are the ways [or, paths] of all who gain profit unjustly.” The BHS editors suggest emending the text to אַחֲרִית (’akharit, “end” as figure for their fate) by simple metathesis between ח (khet) and ר (resh) and by orthographic confusion between י (yod) and ו (vav), both common scribal errors: “so is the fate of all who gain profit unjustly.” The external evidence supports MT, which is also the more difficult reading. It adequately fits the context which uses “way” and “path” imagery throughout 1:10-19.
[1:19] 42 tn Heb “those who unjustly gain unjust gain.” The participle בֹּצֵעַ (boysea’, “those who unjustly gain”) is followed by the cognate accusative of the same root בָּצַע (batsa’, “unjust gain”) to underscore the idea that they gained their wealth through heinous criminal activity.
[1:19] 43 tn The subject of the verb is the noun בָּצַע (“unjust gain”), which is also the referent of the 3rd person masculine singular suffix on בְּעָלָיו (bÿ’alav, “its owners”). Greed takes away the life of those who live by greed (e.g., 15:27; 26:27). See G. R. Driver, “Problems in the Hebrew Text of Proverbs,” Bib 32 (1951): 173-74.
[1:19] 44 tn The term נֶפֶשׁ (nefesh, “soul”) is used as a metonymy (= soul) of association (= life). The noun נֶפֶשׁ often refers to physical “life” (Exod 21:23; Num 17:3; Judg 5:18; Prov 12:10; BDB 659 s.v. 3.c).
[1:19] 45 tn Heb “its owners.”
[1:20] 46 tn The noun חָכְמָה (khokhmah, “wisdom”) is the abstract feminine plural form. It probably functions as a plural of intensity, stressing the all-embracing, elevated wisdom (W. McKane, Proverbs [OTL], 272). As in 8:1-9:11, Wisdom is personified as a righteous woman in 1:20-33.
[1:20] 47 sn The verb רָנַן (ranan, “to cry out, give a ringing cry”) always expresses excitement, whether of joyful praise or lamentable sorrow (BDB 943 s.v.). Here it is an excited summons.
[1:20] 48 tn Heb “she gives her voice.” The expression means to shout loudly (BDB 679 s.v. נָתַן Qal.x).
[1:20] 49 sn The word רְחֹבוֹת (rÿkhovot, “plazas”) refers to the wide plazas or broad open spaces near the gate where all the people assembled. The personification of wisdom as a woman crying out in this place would be a vivid picture of the public appeal to all who pass by.
[1:21] 50 tc MT reads הֹמִיּוֹת (homyyot, “noisy streets”; Qal participle feminine plural from הָמָה [hamah], “to murmur; to roar”), referring to the busy, bustling place where the street branches off from the gate complex. The LXX reads τειχέων (teicewn) which reflects חֹמוֹת (khomot), “walls” (feminine plural noun from חוֹמָה [khomah], “wall”): “She proclaims on the summits of the walls.” MT is preferred because it is the more difficult form. The LXX textual error was caused by simple omission of yod (י). In addition, the LXX expands the verse to read, “she sits at the gates of the princes, at the gates of the city she boldly says.” The shorter MT reading is preferred.
[1:21] 51 sn The phrase “in the city” further defines the area of the entrance just inside the gate complex, the business area. In an ancient Near Eastern city, business dealings and judicial proceedings would both take place in this area.
[1:21] 52 tn Heb “she speaks her words.”
[1:22] 53 tn Wisdom addresses three types of people: simpletons (פְּתָיִם, pÿtayim), scoffers (לֵצִים, letsim) and fools (כְּסִילִים, kÿsilim). For the term “simpleton” see note on 1:4. Each of these three types of people is satisfied with the life being led and will not listen to reason. See J. A. Emerton, “A Note on the Hebrew Text of Proverbs 1:22-23,” JTS 19 (1968): 609-14.
[1:22] 54 tn Heb “simplicity” (so KJV, NASB); NAB “inanity.” The noun פֶּתִי (peti) means “simplicity; lack of wisdom” (BDB 834 s.v.; HALOT 989 s.v. II פֶּתִי). It is related to the term פְּתָיִם (pÿtayim) “simpletons” and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person.
[1:22] 55 tn The second instance of “How long?” does not appear in the Hebrew text; it is supplied in the translation for smoothness and style.
[1:22] 56 sn The term לֵצִים (leysim, “scoffers; mockers”) comes from the root לִיץ (lits, “to scorn; to mock; to speak indirectly” (BDB 539 s.v. לִיץ). They are cynical and defiant freethinkers who ridicule the righteous and all for which they stand (e.g., Ps 1:1).
[1:22] 57 tn Heb “delight.” The verb (חָמַד, khamad) is often translated “to take pleasure; to delight” but frequently has the meaning of a selfish desire, a coveting of something. It is the term, for example, used for coveting in the Decalogue (Exod 20:17; Deut 5:21) and for the covetous desire of Eve (Gen 3:6) and Achan (Josh 7:21). It is tempting to nuance it here as “illicit desire” for mockery.
[1:22] 58 tn Heb “for themselves.” The ethical dative לָהֶם (lahem, “for themselves”) is normally untranslated. It is a rhetorical device emphasizing that they take delight in mockery for their own self-interests.
[1:22] 59 sn The term “fool” (כְּסִיל, kÿsil) refers to the morally insensitive dullard (BDB 493 s.v.).
[1:23] 60 tn The imperfect tense is in the conditional protasis without the conditional particle, followed by the clause beginning with הִנֵּה (hinneh, “then”). The phrase “If only…” does not appear in the Hebrew but is implied by the syntax; it is supplied in the translation for the sake of clarity.
[1:23] 61 tn Heb “turn.” The verb is from שׁוּב (shuv, “to return; to respond; to repent”).
[1:23] 62 sn The noun תּוֹכַחַת (tokhakhat, “rebuke”) is used in all kinds of disputes including rebuking, arguing, reasoning, admonishing, and chiding. The term is broad enough to include here warning and rebuke. Cf. KJV, NAB, NRSV “reproof”; TEV “when I reprimand you”; CEV “correct you.”
[1:23] 64 tn The Hiphil cohortative of נָבַע (nava’, “to pour out”) describes the speaker’s resolution to pour out wisdom on those who respond.
[1:23] 65 tn Heb “my spirit.” The term “spirit” (רוּחַ, ruakh) functions as a metonymy (= spirit) of association (= thoughts), as indicated by the parallelism with “my words” (דְּבָרַי, dÿbaray). The noun רוּחַ (ruakh, “spirit”) can have a cognitive nuance, e.g., “spirit of wisdom” (Exod 28:3; Deut 34:9). It is used metonymically for “words” (Job 20:3) and “mind” (Isa 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; see BDB 925 s.v. רוּחַ 6). The “spirit of wisdom” produces skill and capacity necessary for success (Isa 11:2; John 7:37-39).
[1:23] 66 tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
[1:23] 67 tn Here too the form is the cohortative, stressing the resolution of wisdom to reveal herself to the one who responds.
[1:24] 68 tn The term “however” does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and the accusation in 1:24-25. It is supplied in the translation for the sake of clarity.
[1:24] 69 tn The particle יַעַן (ya’an, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.
[1:24] 70 tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.
[1:24] 71 tn The term “because” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.
[1:24] 72 sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.
[1:25] 74 tn The verb III פָּרַע means “to let go; to let alone” (BDB 828 s.v.). It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: “to let things run free” (Exod 32:25; Prov 28:19). Here it means “to avoid, neglect” the offer of wisdom (BDB 829 s.v. 2).
[1:25] 75 tn The verbs are characteristic perfects or indefinite pasts. For the word “comply, consent,” see 1:20.
[1:26] 76 tn The conclusion or apodosis is now introduced.
[1:26] 77 sn Laughing at the consequences of the fool’s rejection of wisdom does convey hardness against the fool; it reveals the folly of rejecting wisdom (e.g., Ps 2:4). It vindicates wisdom and the appropriateness of the disaster (D. Kidner, Proverbs [TOTC], 60).
[1:26] 78 tn Heb “at your disaster.” The 2nd person masculine singular suffix is either (1) a genitive of worth: “the disaster due you” or (2) an objective genitive: “disaster strikes you.” The term “disaster” (אֵיד, ’ed) often refers to final life-ending calamity (Prov 6:15; 24:22; BDB 15 s.v. 3). The preposition ב (bet) focuses upon time here.
[1:26] 79 tn Heb “your dread” (so NASB); KJV “your fear”; NRSV “panic.” The 2nd person masculine singular suffix is a subjective genitive: “that which you dread.”
[1:27] 80 tn Heb “your dread.” See note on 1:31.
[1:27] 81 sn The term “whirlwind” (NAB, NIV, NRSV; cf. TEV, NLT “storm”) refers to a devastating storm and is related to the verb שׁוֹא (sho’, “to crash into ruins”; see BDB 996 s.v. שׁוֹאָה). Disaster will come swiftly and crush them like a devastating whirlwind.
[1:27] 82 tn Heb “your disaster.” The 2nd person masculine singular suffix is an objective genitive: “disaster strikes you.”
[1:27] 83 tn Heb “like a storm.” The noun סוּפָה (sufah, “storm”) is often used in similes to describe sudden devastation (Isa 5:28; Hos 8:7; Amos 1:14).
[1:27] 84 tn Heb “distress and trouble.” The nouns “distress and trouble” mean almost the same thing so they may form a hendiadys. The two similar sounding terms צוּקָה (tsuqah) and צָרָה (tsarah) also form a wordplay (paronomasia) which also links them together.
[1:28] 85 tn Heb “look to.” The verb שָׁחַר (shakhar, “to look”) is used figuratively of intensely looking (=seeking) for deliverance out of trouble (W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 366); cf. NLT “anxiously search for.” It is used elsewhere in parallelism with בָּקַשׁ (baqash, “to seek rescue”; Hos 5:15). It does not mean “to seek early” (cf. KJV) as is popularly taught due to etymological connections with the noun שַׁחַר (shakhar, “dawn”; so BDB 1007 s.v. שָׁחַר).
[1:29] 86 tn The causal particle תַּחַת כִּי (takhat ki, “for the reason that”) introduces a second accusation of sin and reason for punishment.
[1:29] 87 tn Heb “knowledge.” The noun דָעַת (da’at, “knowledge”) refers to moral knowledge. See note on 1:7.
[1:29] 88 tn Heb “the fear of the
[22:12] 89 tn Heb “usury and interest you take.” See 18:13, 17. This kind of economic exploitation violated the law given in Lev 25:36.
[22:12] 90 sn Forgetting the Lord is also addressed in Deut 6:12; 8:11, 14; Jer 3:21; 13:25; Ezek 23:35; Hos 2:15; 8:14; 13:6.
[22:12] 91 tn The second person verb forms are feminine singular in Hebrew, indicating that the personified city is addressed here as representing its citizens.
[22:13] 92 sn This gesture apparently expresses mourning and/or anger (see 6:11; 21:14, 17).
[22:13] 93 tn Heb “the blood which was in you.”
[3:10] 95 tn Heb “bloodshed” (so NAB, NASB, NIV); NLT “murder.”
[3:10] 96 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:11] 97 sn The pronoun Her refers to Jerusalem (note the previous line).
[3:11] 98 tn Heb “judge for a bribe.”
[3:11] 99 tn Heb “they lean upon” (so KJV, NIV, NRSV); NAB “rely on.”
[3:11] 100 tn Heb “Is not the
[3:11] 101 tn Or “come upon” (so many English versions); NCV “happen to us”; CEV “come to us.”
[7:2] 102 tn Or “have perished”; “have been destroyed.”
[7:2] 103 tn Heb “and an upright one among men there is not.”
[7:2] 104 tn Heb “for bloodshed” (so NASB); TEV “for a chance to commit murder.”
[7:2] 105 sn Micah compares these ungodly people to hunters trying to capture their prey with a net.
[7:3] 106 tn Heb “upon evil [are their] hands to do [it] well.”
[7:3] 107 tn Heb “the official asks – and the judge – for a bribe.”
[7:3] 108 tn More literally, “the great one announces what his appetite desires and they weave it together.” Apparently this means that subordinates plot and maneuver to make sure the prominent man’s desires materialize.
[26:15] 109 tn Grk “What will you give to me, and I will betray him to you?”
[27:3] 110 tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.
[27:3] 111 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:18] 112 tn The referent of “this man” (Judas) was specified in the translation for clarity.
[1:18] 113 tn Traditionally, “with the reward of his wickedness.”
