Mazmur 21:11
Konteks21:11 Yes, 1 they intend to do you harm; 2
they dream up a scheme, 3 but they do not succeed. 4
Pengkhotbah 3:16
Konteks3:16 I saw something else on earth: 5
In the place of justice, there was wickedness,
and in the place of fairness, 6 there was wickedness.
Yesaya 59:4-6
Konteks59:4 No one is concerned about justice; 7
no one sets forth his case truthfully.
They depend on false words 8 and tell lies;
they conceive of oppression 9
and give birth to sin.
59:5 They hatch the eggs of a poisonous snake
and spin a spider’s web.
Whoever eats their eggs will die,
a poisonous snake is hatched. 10
59:6 Their webs cannot be used for clothing;
they cannot cover themselves with what they make.
Their deeds are sinful;
they commit violent crimes. 11
Yeremia 22:16-17
Konteks22:16 He upheld the cause of the poor and needy.
So things went well for Judah.’ 12
The Lord says,
‘That is a good example of what it means to know me.’ 13
22:17 But you are always thinking and looking
for ways to increase your wealth by dishonest means.
Your eyes and your heart are set
on killing some innocent person
and committing fraud and oppression. 14
Yehezkiel 22:12
Konteks22:12 They take bribes within you to shed blood. You engage in usury and charge interest; 15 you extort money from your neighbors. You have forgotten me, 16 declares the sovereign Lord. 17
Yehezkiel 22:27
Konteks22:27 Her officials are like wolves in her midst rending their prey – shedding blood and destroying lives – so they can get dishonest profit.
Mikha 3:1-3
Konteks3:1 I said,
“Listen, you leaders 18 of Jacob,
you rulers of the nation 19 of Israel!
You ought to know what is just, 20
3:2 yet you 21 hate what is good, 22
and love what is evil. 23
You flay my people’s skin 24
and rip the flesh from their bones. 25
3:3 You 26 devour my people’s flesh,
strip off their skin,
and crush their bones.
You chop them up like flesh in a pot 27 –
like meat in a kettle.
Mikha 3:9-12
Konteks3:9 Listen to this, you leaders of the family 28 of Jacob,
you rulers of the nation 29 of Israel!
You 30 hate justice
and pervert all that is right.
3:10 You 31 build Zion through bloody crimes, 32
Jerusalem 33 through unjust violence.
3:11 Her 34 leaders take bribes when they decide legal cases, 35
her priests proclaim rulings for profit,
and her prophets read omens for pay.
Yet they claim to trust 36 the Lord and say,
“The Lord is among us. 37
Disaster will not overtake 38 us!”
3:12 Therefore, because of you, 39 Zion will be plowed up like 40 a field,
Jerusalem will become a heap of ruins,
and the Temple Mount 41 will become a hill overgrown with brush! 42
Yohanes 11:47-53
Konteks11:47 So the chief priests and the Pharisees 43 called the council 44 together and said, “What are we doing? For this man is performing many miraculous signs. 11:48 If we allow him to go on in this way, 45 everyone will believe in him, and the Romans will come and take away our sanctuary 46 and our nation.”
11:49 Then one of them, Caiaphas, who was high priest that year, said, 47 “You know nothing at all! 11:50 You do not realize 48 that it is more to your advantage to have one man 49 die for the people than for the whole nation to perish.” 50 11:51 (Now he did not say this on his own, 51 but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, 52 11:52 and not for the Jewish nation 53 only, 54 but to gather together 55 into one the children of God who are scattered.) 56 11:53 So from that day they planned together to kill him.
[21:11] 2 tn Heb “they extend against you harm.” The perfect verbal forms in v. 11 are taken as generalizing, stating factually what the king’s enemies typically do. Another option is to translate with the past tense (“they intended…planned”).
[21:11] 4 tn Heb “they lack ability.”
[3:16] 5 tn Heb “under the sun.”
[3:16] 6 tn Or “righteousness.”
[59:4] 7 tn Heb “no one pleads with justice.”
[59:4] 8 tn Heb “nothing”; NAB “emptiness.”
[59:4] 9 tn Or “trouble” (NIV), or “harm.”
[59:5] 10 tn Heb “that which is pressed in hatches [as] a snake.”
[59:6] 11 tn Heb “their deeds are deeds of sin, and the work of violence [is] in their hands.”
[22:16] 12 tn The words “for Judah” are not in the text, but the absence of the preposition plus object as in the preceding verse suggests that this is a more general statement, i.e., “things went well for everyone.”
[22:16] 13 tn Heb “Is that not what it means to know me.” The question is rhetorical and expects a positive answer. It is translated in the light of the context.
[22:16] sn Comparison of the usage of the words “know me” in their context in Jer 2:8; 9:3, 6, 24 and here will show that more than mere intellectual knowledge is involved. It involves also personal commitment to God and obedience to the demands of the agreements with him. The word “know” is used in ancient Near Eastern treaty contexts of submission to the will of the overlord. See further the notes on 9:3.
[22:17] 14 tn Heb “Your eyes and your heart do not exist except for dishonest gain and for innocent blood to shed [it] and for fraud and for oppression to do [them].” The sentence has been broken up to conform more to English style and the significance of “eyes” and “heart” explained before they are introduced into the translation.
[22:12] 15 tn Heb “usury and interest you take.” See 18:13, 17. This kind of economic exploitation violated the law given in Lev 25:36.
[22:12] 16 sn Forgetting the Lord is also addressed in Deut 6:12; 8:11, 14; Jer 3:21; 13:25; Ezek 23:35; Hos 2:15; 8:14; 13:6.
[22:12] 17 tn The second person verb forms are feminine singular in Hebrew, indicating that the personified city is addressed here as representing its citizens.
[3:1] 20 tn Heb “Should you not know justice?” The rhetorical question expects the answer, “Of course you should!”
[3:2] 21 tn Heb “the ones who.”
[3:2] 24 tn Heb “their skin from upon them.” The referent of the pronoun (“my people,” referring to Jacob and/or the house of Israel, with the
[3:2] 25 tn Heb “and their flesh from their bones.”
[3:2] sn Micah compares the social injustice perpetrated by the house of Jacob/Israel to cannibalism, because it threatens the very lives of the oppressed.
[3:3] 27 tc The MT reads “and they chop up as in a pot.” The translation assumes an emendation of כַּאֲשֶׁר (ka’asher, “as”) to כִּשְׁאֵר (kish’er, “like flesh”).
[3:9] 30 tn Heb “who.” A new sentence was begun here in the translation for stylistic reasons (also at the beginning of v. 10).
[3:10] 32 tn Heb “bloodshed” (so NAB, NASB, NIV); NLT “murder.”
[3:10] 33 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:11] 34 sn The pronoun Her refers to Jerusalem (note the previous line).
[3:11] 35 tn Heb “judge for a bribe.”
[3:11] 36 tn Heb “they lean upon” (so KJV, NIV, NRSV); NAB “rely on.”
[3:11] 37 tn Heb “Is not the
[3:11] 38 tn Or “come upon” (so many English versions); NCV “happen to us”; CEV “come to us.”
[3:12] 39 tn The plural pronoun refers to the leaders, priests, and prophets mentioned in the preceding verse.
[3:12] 40 tn Or “into” (an adverbial accusative of result).
[3:12] 41 tn Heb “the mountain of the house” (so KJV, ASV, NRSV).
[3:12] 42 tn Heb “a high place of overgrowth.”
[11:47] 43 tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.
[11:47] 44 tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.
[11:48] 45 tn Grk “If we let him do thus.”
[11:48] 46 tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).
[11:49] 47 tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.
[11:50] 48 tn Or “you are not considering.”
[11:50] 49 tn Although it is possible to argue that ἄνθρωπος (anqrwpo") should be translated “person” here since it is not necessarily masculinity that is in view in Caiaphas’ statement, “man” was retained in the translation because in 11:47 “this man” (οὗτος ὁ ἄνθρωπος, outo" Jo anqrwpo") has as its referent a specific individual, Jesus, and it was felt this connection should be maintained.
[11:50] 50 sn In his own mind Caiaphas was no doubt giving voice to a common-sense statement of political expediency. Yet he was unconsciously echoing a saying of Jesus himself (cf. Mark 10:45). Caiaphas was right; the death of Jesus would save the nation from destruction. Yet Caiaphas could not suspect that Jesus would die, not in place of the political nation Israel, but on behalf of the true people of God; and he would save them, not from physical destruction, but from eternal destruction (cf. 3:16-17). The understanding of Caiaphas’ words in a sense that Caiaphas could not possibly have imagined at the time he uttered them serves as a clear example of the way in which the author understood that words and actions could be invested retrospectively with a meaning not consciously intended or understood by those present at the time.
[11:51] 51 tn Grk “say this from himself.”
[11:51] 52 tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).
[11:52] 53 tn See the note on the word “nation” in the previous verse.
[11:52] 54 sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.
