Discovery BoxPsalms 59:6
Context59:6 They return in the evening;
they growl 1 like a dog
and prowl around outside 2 the city.
Psalms 59:14-15
Context59:14 They return in the evening;
they growl 3 like a dog
and prowl around outside 4 the city.
59:15 They wander around looking for something to eat;
they refuse to sleep until they are full. 5
Psalms 59:1
ContextFor the music director; according to the al-tashcheth style; 7 a prayer 8 of David, written when Saul sent men to surround his house and murder him. 9
59:1 Deliver me from my enemies, my God!
Protect me 10 from those who attack me! 11
Psalms 19:11
Context19:11 Yes, your servant finds moral guidance there; 12
those who obey them receive a rich reward. 13
Psalms 19:2
Context19:2 Day after day it speaks out; 14
night after night it reveals his greatness. 15
Psalms 17:1-2
ContextA prayer of David.
17:1 Lord, consider my just cause! 17
Pay attention to my cry for help!
Listen to the prayer
I sincerely offer! 18
17:2 Make a just decision on my behalf! 19
Decide what is right! 20
Hosea 7:6
Context7:6 They approach him, all the while plotting against him.
Their hearts are like an oven;
their anger smolders all night long,
but in the morning it bursts into a flaming fire.
Micah 2:1-2
Context2:1 Those who devise sinful plans are as good as dead, 21
those who dream about doing evil as they lie in bed. 22
As soon as morning dawns they carry out their plans, 23
because they have the power to do so.
2:2 They confiscate the fields they desire,
and seize the houses they want. 24
They defraud people of their homes, 25
and deprive people of the land they have inherited. 26
John 18:3
Context18:3 So Judas obtained a squad of soldiers 27 and some officers of the chief priests and Pharisees. 28 They came to the orchard 29 with lanterns 30 and torches and weapons.
John 18:28
Context18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. 31 (Now it was very early morning.) 32 They 33 did not go into the governor’s residence 34 so they would not be ceremonially defiled, but could eat the Passover meal.
Acts 9:24
Context9:24 but Saul learned of their plot against him. 35 They were also watching 36 the city gates 37 day and night so that they could kill him.
[59:6] 1 tn Or “howl”; or “bark.”
[59:14] 3 tn Or “howl”; or “bark.”
[59:15] 5 tn Heb “if they are not full, they stay through the night.”
[59:1] 7 sn Psalm 59. The psalmist calls down judgment on his foreign enemies, whom he compares to ravenous wild dogs.
[59:1] 8 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the superscription to Pss 57-58, 75.
[59:1] 9 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56-58, 60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[59:1] 10 tn Heb “when Saul sent and they watched his house in order to kill him.”
[59:1] 11 tn Or “make me secure”; Heb “set me on high.”
[59:1] 12 tn Heb “from those who raise themselves up [against] me.”
[19:11] 9 tn Heb “moreover your servant is warned by them.”
[19:11] 10 tn Heb “in the keeping of them [there is] a great reward.”
[19:2] 11 tn Heb “it gushes forth a word.” The “sky” (see v. 1b) is the subject of the verb. Though not literally speaking (see v. 3), it clearly reveals God’s royal majesty. The sun’s splendor and its movement across the sky is in view (see vv. 4-6).
[19:2] 12 tn Heb “it [i.e., the sky] declares knowledge,” i.e., knowledge about God’s royal majesty and power (see v. 1). This apparently refers to the splendor and movements of the stars. The imperfect verbal forms in v. 2, like the participles in the preceding verse, combine with the temporal phrases (“day after day” and “night after night”) to emphasize the ongoing testimony of the sky.
[17:1] 13 sn Psalm 17. The psalmist asks God to intervene on his behalf because his life is threatened by dangerous enemies. He appeals to divine justice, for he is certain of his own innocence. Because he is innocent, he expects to encounter God and receive an assuring word.
[17:1] 14 tn Heb “hear,
[17:1] 15 tn Heb “Listen to my prayer, [made] without lips of deceit.”
[17:2] 15 tn Heb “From before you may my justice come out.” The prefixed verbal form יָצָא (yatsa’) could be taken as an imperfect, but following the imperatives in v. 1, it is better understood as a jussive of prayer.
[17:2] 16 tn Heb “May your eyes look at what is right.” The prefixed verbal form is understood as jussive. (See also the preceding note on the word “behalf.”)
[2:1] 17 tn Heb “Woe to those who plan sin.” The Hebrew term הוֹי (hoy, “woe”; “ah”) was a cry used in mourning the dead.
[2:1] 18 tn Heb “those who do evil upon their beds.”
[2:1] 19 tn Heb “at the light of morning they do it.”
[2:2] 19 tn Heb “they desire fields and rob [them], and houses and take [them] away.”
[2:2] 20 tn Heb “and they oppress a man and his home.”
[2:2] 21 tn Heb “and a man and his inheritance.” The verb עָשַׁק (’ashaq, “to oppress”; “to wrong”) does double duty in the parallel structure and is understood by ellipsis in the second line.
[18:3] 21 tn Grk “a cohort.” The word σπεῖραν (speiran) is a technical term for a Roman cohort, normally a force of 600 men (one tenth of a legion). It was under the command of a χιλίαρχος (ciliarco", v. 12). Because of the improbability of an entire cohort being sent to arrest a single man, some have suggested that σπεῖραν here refers only to a maniple, a force of 200. But the use of the word here does not necessarily mean the entire cohort was present on this mission, but only that it was the cohort which performed the task (for example, saying the fire department put out the fire does not mean that every fireman belonging to the department was on the scene at the time). These Roman soldiers must have been ordered to accompany the servants of the chief priests and Pharisees by Pilate, since they would have been under the direct command of the Roman prefect or procurator. It is not difficult to understand why Pilate would have been willing to assist the Jewish authorities in such a way. With a huge crowd of pilgrims in Jerusalem for the Passover, the Romans would have been especially nervous about an uprising of some sort. No doubt the chief priests and Pharisees had informed Pilate that this man Jesus was claiming to be the Messiah, or in the terms Pilate would understand, king of Israel.
[18:3] 22 tn The phrase “officers of the chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:32, 45; 18:3, 12, 18, 22; 19:6. They are different from the Levites who served as “temple police” according to K. H. Rengstorf (TDNT 8:540). In John 7:32ff. these officers had made an unsuccessful attempt to arrest Jesus, and perhaps this is part of the reason why their leaders had made sure they were accompanied by Roman soldiers this time. No more mistakes were to be tolerated.
[18:3] 23 tn The words “to the orchard” are not in the Greek text but are repeated from v. 1 for clarity.
[18:3] 24 tn These were lamps that had some sort of covering to protect them from wind and rain. In earlier usage the word meant “torch” but by NT times it apparently meant a lamp designed to be used outdoors, so “lantern” is a good contemporary English equivalent.
[18:28] 23 tn Grk “to the praetorium.”
[18:28] 24 sn This is a parenthetical note by the author.
[18:28] 25 tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[18:28] 26 tn Grk “into the praetorium.”
[9:24] 25 tn The words “against him” are implied, as suggested by L&N 30.71.
[9:24] 26 tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).
[9:24] 27 tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.
