Job 36:13-14

36:13 The godless at heart ¹  nourish anger, ² 

they do not cry out even when he binds them.

36:14 They die ³  in their youth,

and their life ends among the male cultic prostitutes. ⁴ 

Isaiah 65:4

65:4 They sit among the tombs ⁵ 

and keep watch all night long. ⁶ 

They eat pork, ⁷ 

and broth ⁸  from unclean sacrificial meat is in their pans.

Matthew 8:28

Healing the Gadarene Demoniacs

8:28 When he came to the other side, to the region of the Gadarenes, ⁹  two demon-possessed men coming from the tombs met him. They were extremely violent, so that no one was able to pass by that way.

Matthew 24:51

24:51 and will cut him in two, ¹⁰  and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.

Matthew 24:1

The Destruction of the Temple

24:1 Now ¹¹  as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. ¹² 

Matthew 1:20

1:20 When he had contemplated this, an ¹³  angel of the Lord ¹⁴  appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit.

Revelation 22:15

22:15 Outside are the dogs and the sorcerers ¹⁵  and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! ¹⁶ 

[36:13]  ¹ tn The expression “godless [or hypocrite] in heart” is an intensification of the description. It conveys that they are intentionally godless. See Matt 23:28.

[36:13]  ² tn Heb “they put anger.” This is usually interpreted to mean they lay up anger, or put anger in their hearts.

[36:14]  ³ tn The text expresses this with “their soul dies.”

[36:14]  ⁴ tn Heb “among the male prostitutes” who were at the temple – the “holy ones,” with “holy” being used in that sense of “separated to that form of temple service.” So uncleanness and shame are some of the connotations of the reference. Some modern translations give the general sense only: “their life ends in shame” (NRSV); “and perish among the reprobate” (NAB); “die…after wasting their lives in immoral living” (NLT).

[65:4]  ⁵ sn Perhaps the worship of underworld deities or dead spirits is in view.

[65:4]  ⁶ tn The Hebrew text reads literally, “and in the watches they spend the night.” Some understand נְּצוּרִים (nÿtsurim) as referring to “secret places” or “caves,” while others emend the text to וּבֵין צוּרִים (uven tsurim, “between the rocky cliffs”).

[65:4]  ⁷ tn Heb “the flesh of the pig”; KJV, NAB, NASB “swine’s flesh.”

[65:4]  ⁸ tc The marginal reading (Qere), supported by the Qumran scroll 1QIsa^a, reads מְרַק (mÿraq, “broth”), while the consonantal text (Kethib) has פְרַק (feraq, “fragment”).

[8:28]  ⁹ tc The textual tradition here is quite complicated. A number of mss (B C [Δ] Θ al sy^s,p,h) read “Gadarenes,” which is the better reading here. Many other mss (א² L W Ë^1,13 Ï [sy^hmg] bo) have “Gergesenes.” Others (892^c latt sy^hmg sa mae) have “Gerasenes,” which is the reading followed in Luke 8:26. The difference between Matthew and Luke may be due to uses of variant regional terms.

[24:51]  ¹⁰ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[24:1]  ¹¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[24:1]  ¹² sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[1:20]  ¹³ tn Grk “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[1:20]  ¹⁴ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[22:15]  ¹⁵ tn On the term φάρμακοι (farmakoi) see L&N 53.101.

[22:15]  ¹⁶ tn Or “lying,” “deceit.”