Psalms 55:15

55:15 May death destroy them! ¹ 

May they go down alive into Sheol! ² 

For evil is in their dwelling place and in their midst.

Psalms 109:6-20

109:6 ³ Appoint an evil man to testify against him! ⁴ 

May an accuser stand ⁵  at his right side!

109:7 When he is judged, he will be found ⁶  guilty! ⁷ 

Then his prayer will be regarded as sinful.

109:8 May his days be few! ⁸ 

May another take his job! ⁹ 

109:9 May his children ¹⁰  be fatherless,

and his wife a widow!

109:10 May his children ¹¹  roam around begging,

asking for handouts as they leave their ruined home! ¹² 

109:11 May the creditor seize ¹³  all he owns!

May strangers loot his property! ¹⁴ 

109:12 May no one show him kindness! ¹⁵ 

May no one have compassion ¹⁶  on his fatherless children!

109:13 May his descendants ¹⁷  be cut off! ¹⁸ 

May the memory of them be wiped out by the time the next generation arrives! ¹⁹ 

109:14 May his ancestors’ ²⁰  sins be remembered by the Lord!

May his mother’s sin not be forgotten! ²¹ 

109:15 May the Lord be constantly aware of them, ²² 

and cut off the memory of his children ²³  from the earth!

109:16 For he never bothered to show kindness; ²⁴ 

he harassed the oppressed and needy,

and killed the disheartened. ²⁵ 

109:17 He loved to curse ²⁶  others, so those curses have come upon him. ²⁷ 

He had no desire to bless anyone, so he has experienced no blessings. ²⁸ 

109:18 He made cursing a way of life, ²⁹ 

so curses poured into his stomach like water

and seeped into his bones like oil. ³⁰ 

109:19 May a curse attach itself to him, like a garment one puts on, ³¹ 

or a belt ³²  one wears continually!

109:20 May the Lord repay my accusers in this way, ³³ 

those who say evil things about ³⁴  me! ³⁵ 

Matthew 18:7

18:7 Woe to the world because of stumbling blocks! It ³⁶  is necessary that stumbling blocks come, but woe to the person through whom they come.

Matthew 27:3-5

Judas’ Suicide

27:3 Now when ³⁷  Judas, who had betrayed him, saw that Jesus ³⁸  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!” 27:5 So ³⁹  Judas threw the silver coins into the temple and left. Then he went out and hanged himself.

Acts 1:16-20

1:16 “Brothers, ⁴⁰  the scripture had to be fulfilled that the Holy Spirit foretold through ⁴¹  David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” ⁴²  1:18 (Now this man Judas ⁴³  acquired a field with the reward of his unjust deed, ⁴⁴  and falling headfirst ⁴⁵  he burst open in the middle and all his intestines ⁴⁶  gushed out. 1:19 This ⁴⁷  became known to all who lived in Jerusalem, so that in their own language ⁴⁸  they called that field ⁴⁹  Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ⁵⁰  and let there be no one to live in it,’ ⁵¹  and ‘Let another take his position of responsibility.’ ⁵² 

Acts 1:25

1:25 to assume the task ⁵³  of this service ⁵⁴  and apostleship from which Judas turned aside ⁵⁵  to go to his own place.” ⁵⁶ 

[55:15]  ¹ tc The meaning of the MT is unclear. The Kethib (consonantal text) reads יַשִּׁימָוֶת עָלֵימוֹ (yashimavet ’alemo, “May devastation [be] upon them!”). The proposed noun יַשִּׁימָוֶת occurs only here and perhaps in the place name Beth-Jeshimoth in Num 33:49. The Qere (marginal text) has יַשִּׁי מָוֶת עָלֵימוֹ (yashi mavet ’alemo). The verbal form יַשִּׁי is apparently an alternate form of יַשִּׁיא (yashi’), a Hiphil imperfect from נָשַׁא (nasha’, “deceive”). In this case one might read “death will come deceptively upon them.” This reading has the advantage of reading מָוֶת (mavet, “death”) which forms a natural parallel with “Sheol” in the next line. The present translation is based on the following reconstruction of the text: יְשִׁמֵּם מָוֶת (yeshimmem mavet). The verb assumed in the reconstruction is a Hiphil jussive third masculine singular from שָׁמַם (shamam, “be desolate”) with a third masculine plural pronominal suffix attached. This reconstruction assumes that (1) haplography has occurred in the traditional text (the original sequence of three mems [מ] was lost with only one mem remaining), resulting in the fusion of originally distinct forms in the Kethib, and (2) that עָלֵימוֹ (’alemo, “upon them”) is a later scribal addition attempting to make sense of a garbled and corrupt text. The preposition עַל (’al) does occur with the verb שָׁמַם (shamam), but in such cases the expression means “be appalled at/because of” (see Jer 49:20; 50:45). If one were to retain the prepositional phrase here, one would have to read the text as follows: יַשִּׁים מָוֶת עָלֵימוֹ (yashim mavet ’alemo, “Death will be appalled at them”). The idea seems odd, to say the least. Death is not collocated with this verb elsewhere.

[55:15]  ² sn Go down alive. This curse imagines a swift and sudden death for the psalmist’s enemies.

[109:6]  ³ sn In vv. 6-19 the psalmist calls on God to judge his enemies severely. Some attribute this curse-list to the psalmist’s enemies rather than the psalmist. In this case one should paraphrase v. 6: “They say about me, ‘Appoint an evil man, etc.’” Those supporting this line of interpretation point out that vv. 2-5 and 20 refer to the enemies’ attack on the psalmist being a verbal one. Furthermore in vv. 1-5, 20 the psalmist speaks of his enemies in the plural, while vv. 6-19 refer to an individual. This use of the singular in vv. 6-19 could be readily explained if this is the psalmist’s enemies’ curse on him. However, it is much more natural to understand vv. 6-19 as the psalmist’s prayer against his enemies. There is no introductory quotation formula in v. 6 to indicate that the psalmist is quoting anyone, and the statement “may the Lord repay my accusers in this way” in v. 20 most naturally appears to be a fitting conclusion to the prayer in vv. 6-19. But what about the use of the singular in vv. 6-19? Often in the psalms the psalmist will describe his enemies as a group, but then speak of them as an individual as well, as if viewing his adversaries collectively as one powerful foe. See, for example, Ps 7, where the psalmist uses both the plural (vv. 1, 6) and the singular (vv. 2, 4-5) in referring to enemies. Perhaps by using the singular in such cases, the psalmist wants to single out each enemy for individual attention, or perhaps he has one especially hostile enemy in mind who epitomizes the opposition of the whole group. This may well be the case in Ps 109. Perhaps we should understand the singular throughout vv. 6-19 in the sense of “each and every one.” For a lengthy and well-reasoned defense of the opposite view – that vv. 6-19 are a quotation of what the enemies said about the psalmist – see L. C. Allen, Psalms 101-150 (WBC), 72-73.

[109:6]  ⁴ tn Heb “appoint against him an evil [man].”

[109:6]  ⁵ tn The prefixed verbal form is taken as a jussive here (note the imperative in the preceding line).

[109:7]  ⁶ tn The prefixed verbal form could be taken as a jussive, but the use of the imperfect form in the following line suggests that v. 7 anticipates the outcome of the accusation envisioned in v. 6.

[109:7]  ⁷ tn Heb “he will go out [as] a criminal” (that is, guilty).

[109:8]  ⁸ tn The prefixed verbal forms (except those with vav [ו] consecutive) in vv. 8-20 are taken as jussives of prayer. Note the distinct jussive forms used in vv. 12-13, 15, 19.

[109:8]  ⁹ tn The Hebrew noun פְּקֻדָּה (pÿquddah) can mean “charge” or “office,” though BDB 824 s.v. suggests that here it refers to his possessions.

[109:9]  ¹⁰ tn Or “sons.”

[109:10]  ¹¹ tn Or “sons.”

[109:10]  ¹² tn Heb “and roaming, may his children roam and beg, and seek from their ruins.” Some, following the LXX, emend the term וְדָרְשׁוּ (vÿdoreshu, “and seek”) to יְגֹרְשׁוּ (yÿgoreshu; a Pual jussive, “may they be driven away” [see Job 30:5; cf. NIV, NRSV]), but דָּרַשׁ (darash) nicely parallels שִׁאֵלוּ (shi’elu, “and beg”) in the preceding line.

[109:11]  ¹³ tn Heb “lay snares for” (see Ps 38:12).

[109:11]  ¹⁴ tn Heb “the product of his labor.”

[109:12]  ¹⁵ tn Heb “may there not be for him one who extends loyal love.”

[109:12]  ¹⁶ tn Perhaps this refers to being generous (see Ps 37:21).

[109:13]  ¹⁷ tn Or “offspring.”

[109:13]  ¹⁸ sn On the expression cut off see Ps 37:28.

[109:13]  ¹⁹ tn Heb “in another generation may their name be wiped out.”

[109:14]  ²⁰ tn Or “fathers’ sins.”

[109:14]  ²¹ tn Heb “not be wiped out.”

[109:15]  ²² tn Heb “may they [that is, the sins mentioned in v. 14] be before the Lord continually.”

[109:15]  ²³ tn Heb “their memory.” The plural pronominal suffix probably refers back to the children mentioned in v. 13, and for clarity this has been specified in the translation.

[109:16]  ²⁴ tn Heb “he did not remember to do loyal love.”

[109:16]  ²⁵ tn Heb “and he chased an oppressed and needy man, and one timid of heart to put [him] to death.”

[109:17]  ²⁶ sn A curse in OT times consists of a formal appeal to God to bring judgment down upon another. Curses were sometimes justified (such as the one spoken by the psalmist here in vv. 6-19), but when they were not, the one pronouncing the curse was in danger of bringing the anticipated judgment down upon himself.

[109:17]  ²⁷ tn Heb “and he loved a curse and it came [upon] him.” A reference to the evil man experiencing a curse seems premature here, for the psalmist is asking God to bring judgment on his enemies. For this reason some (cf. NIV, NRSV) prefer to repoint the vav (ו) on “it came” as conjunctive and translate the verb as a jussive of prayer (“may it come upon him!”). The prefixed form with vav consecutive in the next line is emended in the same way and translated, “may it be far from him.” However, the psalmist may be indicating that the evil man’s lifestyle has already begun to yield its destructive fruit.

[109:17]  ²⁸ tn Heb “and he did not delight in a blessing and it is far from him.”

[109:18]  ²⁹ tn Heb “he put on a curse as [if it were] his garment.”

[109:18]  ³⁰ tn Heb “and it came like water into his inner being, and like oil into his bones.” This may refer to this individual’s appetite for cursing. For him cursing was as refreshing as drinking water or massaging oneself with oil. Another option is that the destructive effects of a curse are in view. In this case a destructive curse invades his very being, like water or oil. Some who interpret the verse this way prefer to repoint the vav (ו) on “it came” to a conjunctive vav and interpret the prefixed verb as a jussive, “may it come!”

[109:19]  ³¹ tn Heb “may it be for him like a garment one puts on.”

[109:19]  ³² tn The Hebrew noun מֵזַח (mezakh, “belt; waistband”) occurs only here in the OT. The form apparently occurs in Isa 23:10 as well, but an emendation is necessary there.

[109:20]  ³³ tn Heb “[may] this [be] the repayment to my accusers from the Lord.”

[109:20]  ³⁴ tn Or “against.”

[109:20]  ³⁵ tn The Hebrew term נֶפֶשׁ (nefesh, “being; soul”) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

[18:7]  ³⁶ tn Grk “For it.” Here γάρ (gar) has not been translated.

[27:3]  ³⁷ 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]  ³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[27:5]  ³⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.

[1:16]  ⁴⁰ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ⁴¹ tn Grk “foretold by the mouth of.”

[1:17]  ⁴² tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”

[1:18]  ⁴³ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ⁴⁴ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ⁴⁵ tn Traditionally, “falling headlong.”

[1:18]  ⁴⁶ tn Or “all his bowels.”

[1:19]  ⁴⁷ tn Grk “And this.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:19]  ⁴⁸ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ⁴⁹ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[1:20]  ⁵⁰ tn Or “uninhabited” or “empty.”

[1:20]  ⁵¹ sn A quotation from Ps 69:25.

[1:20]  ⁵² tn Or “Let another take his office.”

[1:25]  ⁵³ tn Grk “to take the place.”

[1:25]  ⁵⁴ tn Or “of this ministry.”

[1:25]  ⁵⁵ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ⁵⁶ sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.