Discovery BoxPsalms 55:10
Context55:10 Day and night they walk around on its walls, 1
while wickedness and destruction 2 are within it.
Psalms 101:5
Context101:5 I will destroy anyone who slanders his neighbor in secret.
I will not tolerate anyone who has a cocky demeanor and an arrogant attitude. 3
Psalms 101:1
ContextA psalm of David.
101:1 I will sing about loyalty and justice!
To you, O Lord, I will sing praises!
Psalms 22:8-10
Context“Commit yourself 6 to the Lord!
Let the Lord 7 rescue him!
Let the Lord 8 deliver him, for he delights in him.” 9
22:9 Yes, you are the one who brought me out 10 from the womb
and made me feel secure on my mother’s breasts.
22:10 I have been dependent on you since birth; 11
from the time I came out of my mother’s womb you have been my God. 12
Psalms 24:9
Context24:9 Look up, you gates!
Rise up, you eternal doors!
Then the majestic king will enter!
Jeremiah 20:10
Context20:10 I 13 hear many whispering words of intrigue against me.
Those who would cause me terror are everywhere! 14
They are saying, “Come on, let’s publicly denounce him!” 15
All my so-called friends 16 are just watching for
something that would lead to my downfall. 17
They say, “Perhaps he can be enticed into slipping up,
so we can prevail over 18 him and get our revenge on him.
Luke 23:1-2
Context23:1 Then 19 the whole group of them rose up and brought Jesus 20 before Pilate. 21 23:2 They 22 began to accuse 23 him, saying, “We found this man subverting 24 our nation, forbidding 25 us to pay the tribute tax 26 to Caesar 27 and claiming that he himself is Christ, 28 a king.”
Luke 23:5
Context23:5 But they persisted 29 in saying, “He incites 30 the people by teaching throughout all Judea. It started in Galilee and ended up here!” 31
[55:10] 1 tn Heb “day and night they surround it, upon its walls.” Personified “violence and conflict” are the likely subjects. They are compared to watchmen on the city’s walls.
[55:10] 2 sn Wickedness and destruction. These terms are also closely associated in Ps 7:14.
[101:5] 3 tn Heb “[one who has] pride of eyes and wideness [i.e., arrogance] of heart, him I will not endure.”
[101:1] 4 sn Psalm 101. The psalmist, who appears to be a king, promises to promote justice in his land and vows to rid his royal court of evildoers.
[22:8] 5 tn The words “they say” are supplied in the translation for clarification and for stylistic reasons. The psalmist here quotes the sarcastic taunts of his enemies.
[22:8] 6 tn Heb “roll [yourself].” The Hebrew verb גלל here has the sense of “commit” (see Prov 16:3). The imperatival form in the Hebrew text indicates the enemies here address the psalmist. Since they refer to him in the third person in the rest of the verse, some prefer to emend the verb to a perfect, “he commits himself to the
[22:8] 7 tn Heb “Let him”; the referent (the
[22:8] 8 tn Heb “Let him”; the referent (the
[22:8] 9 tn That is, “for he [the
[22:9] 10 tn Or “the one who pulled me.” The verb is derived from either גָחָה (gakhah; see HALOT 187 s.v. גחה) or גִּיחַ (giyakh; see BDB 161 s.v. גִּיחַ) and seems to carry the nuance “burst forth” or “pull out.”
[22:10] 11 tn Heb “upon you I was cast from [the] womb.”
[22:10] 12 tn Heb “from the womb of my mother you [have been] my God.”
[20:10] 13 tn It would be difficult to render accurately the Hebrew particle כִּי (ki) that introduces this verse without lengthening the English line unduly. It probably means something like “This is true even though I…,” i.e., the particle is concessive (cf. BDB s.v. כִּי 2.c). No other nuance seems appropriate. The particle is left out of the translation, but its presence is acknowledged here.
[20:10] 14 tn The phrase translated “Those who would cause me terror are everywhere” has already occurred in 6:25 in the context of the terror caused by the enemy from the north and in 20:3 in reference to the curse pronounced on Pashhur who would experience it first hand. Some have seen the phrase here not as Jeremiah’s ejaculation of terror but of his assailant’s taunts of his message or even their taunting nickname for him. But comparison of this passage with the first two lines of Ps 31:13 (31:14 HT) which are word for word the same as these two will show that it refers to the terror inspired by the plots of his enemies to do away with him. It is also clear from the context of that passage and the following context here that the “whispering of many” (the literal translation of “many whispering words of intrigue against me) refers to intrigues to take vengeance on him and do away with him.
[20:10] 15 tn Heb “Denounce and let us denounce him.” The verb which is translated “denounce” (נָגַד, nagad) does not take an accusative object of person as it does here very often. When it does it usually means to inform someone. The only relevant passage appears to be Job 17:5 where it means something like “denounce.” What is probably involved here are the attempts to portray Jeremiah as a traitor (Jer 26:10) and a false prophet (see his conflict with Hananiah in Jer 28).
[20:10] 16 tn Heb “the men of my peace [who are concerned about my welfare].” For this phrase compare Ps 41:9 (41:10 HT); Jer 38:22. It is generally agreed that irony is being invoked here, hence “so-called” is supplied in the translation to bring out the irony.
[20:10] 17 tn Heb “watching my stumbling [for me to stumble].” Metaphorically they were watching for some slip-up that would lead to his downfall. Compare the use in Pss 35:15 and 38:17 (38:18 HT).
[20:10] 18 tn All the text says literally is “Perhaps he can be enticed so that we can prevail over him.” However the word “enticed” needs some qualification. As W. McKane (Jeremiah [ICC], 1:479) notes it should probably be read in the context of the “stumbling” (= “something that would lead to my downfall”). Hence “slipping up” has been supplied as an object. It is vague enough to avoid specifics as the original text does but suggests some reference to “something that would lead to my downfall.”
[23:1] 19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:1] 20 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:1] 21 sn Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate’s relations with the Jews had been rocky (v. 12). Here he is especially sensitive to them.
[23:2] 22 tn Here δέ (de) has not been translated.
[23:2] 23 sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.
[23:2] 24 tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.
[23:2] 25 tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.
[23:2] 26 tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”
[23:2] 27 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[23:2] 28 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:5] 29 tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.
[23:5] 30 sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.
