Psalms 27:12

27:12 Do not turn me over to my enemies, ¹ 

for false witnesses who want to destroy me testify against me. ² 

Psalms 28:3

28:3 Do not drag me away with evil men,

with those who behave wickedly, ³ 

who talk so friendly to their neighbors, ⁴ 

while they plan to harm them! ⁵ 

Psalms 70:3

70:3 May those who say, “Aha! Aha!”

be driven back ⁶  and disgraced! ⁷ 

Psalms 74:8

74:8 They say to themselves, ⁸ 

“We will oppress all of them.” ⁹ 

They burn down all the places where people worship God in the land. ¹⁰ 

Job 1:5

1:5 When ¹¹  the days of their feasting were finished, ¹²  Job would send ¹³  for them and sanctify ¹⁴  them; he would get up early ¹⁵  in the morning and offer burnt offerings according to ¹⁶  the number of them all. For Job thought, “Perhaps ¹⁷  my children ¹⁸  have sinned and cursed ¹⁹  God in their hearts.” This was Job’s customary practice. ²⁰ 

Mark 2:6

2:6 Now some of the experts in the law ²¹  were sitting there, turning these things over in their minds: ²² 

Mark 2:8

2:8 Now ²³  immediately, when Jesus realized in his spirit that they were contemplating such thoughts, ²⁴  he said to them, “Why are you thinking such things in your hearts? ²⁵ 

[27:12]  ¹ tn Heb “do not give me over to the desire of my enemies.”

[27:12]  ² tn Heb “for they have risen up against me, lying witnesses and a testifier of violence.” The form יָפֵחַ (yafeakh) is traditionally understood as a verb meaning “snort, breathe out”: “for false witnesses are risen up against me, and such as breathe out cruelty” (KJV; cf. BDB 422 s.v.). A better option is to take the form as a noun meaning “a witness” (or “testifier”). See Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3.

[28:3]  ³ tn Heb “workers of wickedness.”

[28:3]  ⁴ tn Heb “speakers of peace with their neighbors.”

[28:3]  ⁵ tn Heb “and evil [is] in their heart[s].”

[70:3]  ⁶ tn The prefixed verbal form is understood as a jussive in this imprecation.

[70:3]  ⁷ tn Heb “May they be turned back according to their shame, those who say, ‘Aha! Aha!’” Ps 40:15 has the verb “humiliated” instead of “turned back” and adds “to me” after “say.”

[74:8]  ⁸ tn Heb “in their heart.”

[74:8]  ⁹ tc Heb “[?] altogether.” The Hebrew form נִינָם (ninam) is problematic. It could be understood as the noun נִין (nin, “offspring”) but the statement “their offspring altogether” would make no sense here. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:159) emends יָחַד (yakhad, “altogether”) to יָחִיד (yakhid, “alone”) and translate “let their offspring be solitary” (i.e., exiled). Another option is to understand the form as a Qal imperfect first common plural from יָנָה (yanah, “to oppress”) with a third masculine plural pronominal suffix, “we will oppress them.” However, this verb, when used in the finite form, always appears in the Hiphil. Therefore, it is preferable to emend the form to the Hiphil נוֹנֵם (nonem, “we will oppress them”).

[74:8]  ¹⁰ tn Heb “they burn down all the meeting places of God in the land.”

[1:5]  ¹¹ tn The verse begins with the temporal indicator “and it happened” or “and it came to pass,” which need not be translated. The particle כִּי (ki, “when”) with the initial verbal form indicates it is a temporal clause.

[1:5]  ¹² tn The verb is the Hiphil perfect of נָקַף (naqaf, “go around”), here it means “to make the round” or “complete the circuit” (BDB 668-69 s.v. II נָקַף Hiph). It indicates that when the feasting had made its circuit of the seven sons, then Job would sanctify them.

[1:5]  ¹³ tn The form is a preterite with vav (ו) consecutive. The same emphasis on repeated or frequent action continues here in this verse. The idea here is that Job would send for them, because the sanctification of them would have consisted of washings and changes of garments as well as the sacrifices (see Gen 35:2; 1 Sam 16:5).

[1:5]  ¹⁴ tn Or “purify.”

[1:5]  ¹⁵ tn The first verb could also be joined with the next to form a verbal hendiadys: “he would rise early and he would sacrifice” would then simply be “he would sacrifice early in the morning” (see M. Delcor, “Quelques cas de survivances du vocabulaire nomade en hébreu biblique,” VT 25 [1975]: 307-22). This section serves to explain in more detail how Job sanctified his children.

[1:5]  ¹⁶ tn The text does not have “according to”; the noun “number” is an accusative that defines the extent of his actions (GKC 373-74 §118.e, h).

[1:5]  ¹⁷ tn The clause stands as an accusative to the verb, here as the direct object introduced with “perhaps” (IBHS 645-46 §38.8d).

[1:5]  ¹⁸ tn Heb “sons,” but since the three daughters are specifically mentioned in v. 4, “children” has been used in the translation. In this patriarchal culture, however, it is possible that only the sons are in view.

[1:5]  ¹⁹ tn The Hebrew verb is בָּרַךְ (barakh), which means “to bless.” Here is a case where the writer or a scribe has substituted the word “curse” with the word “bless” to avoid having the expression “curse God.” For similar euphemisms in the ancient world, see K. A. Kitchen, Ancient Orient and Old Testament, 166. It is therefore difficult to know exactly what Job feared they might have done. The opposite of “bless” would be “curse,” which normally would convey disowning or removing from blessing. Some commentators try to offer a definition of “curse” from the root in the text, and noting that “curse” is too strong, come to something like “renounce.” The idea of blaspheming is probably not meant; rather, in their festivities they may have said things that renounced God or their interest in him. Job feared this momentary turning away from God in their festivities, perhaps as they thought their good life was more important than their religion.

[1:5]  ²⁰ tn The imperfect expresses continual action in past time, i.e., a customary imperfect (GKC 315 §107.e).

[2:6]  ²¹ tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[2:6]  ²² tn Grk “Reasoning within their hearts.”

[2:8]  ²³ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the shift from the thoughts of the experts in the law to Jesus’ response.

[2:8]  ²⁴ tn Grk “they were thus reasoning within themselves.”

[2:8]  ²⁵ tn Grk “Why are you reasoning these things in your hearts?”