Kisah Para Rasul 23:12-15

The Plot to Kill Paul

23:12 When morning came, ¹  the Jews formed ²  a conspiracy ³  and bound themselves with an oath ⁴  not to eat or drink anything ⁵  until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. ⁶  23:14 They ⁷  went ⁸  to the chief priests ⁹  and the elders and said, “We have bound ourselves with a solemn oath ¹⁰  not to partake ¹¹  of anything until we have killed Paul. 23:15 So now you and the council ¹²  request the commanding officer ¹³  to bring him down to you, as if you were going to determine ¹⁴  his case ¹⁵  by conducting a more thorough inquiry. ¹⁶  We are ready to kill him ¹⁷  before he comes near this place.” ¹⁸ 

Kisah Para Rasul 26:9-11

26:9 Of course, ¹⁹  I myself was convinced ²⁰  that it was necessary to do many things hostile to the name of Jesus the Nazarene. 26:10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received ²¹  from the chief priests, but I also cast my vote ²²  against them when they were sentenced to death. ²³  26:11 I punished ²⁴  them often in all the synagogues ²⁵  and tried to force ²⁶  them to blaspheme. Because I was so furiously enraged ²⁷  at them, I went to persecute ²⁸  them even in foreign cities.

Mazmur 37:32-33

37:32 Evil men set an ambush for the godly

and try to kill them. ²⁹ 

37:33 But the Lord does not surrender the godly,

or allow them to be condemned in a court of law. ³⁰ 

Mazmur 64:2-6

64:2 Hide me from the plots of evil men,

from the crowd of evildoers. ³¹ 

64:3 They ³²  sharpen their tongues like a sword;

they aim their arrow, a slanderous charge, ³³ 

64:4 in order to shoot down the innocent ³⁴  in secluded places.

They shoot at him suddenly and are unafraid of retaliation. ³⁵ 

64:5 They encourage one another to carry out their evil deed. ³⁶ 

They plan how to hide ³⁷  snares,

and boast, ³⁸  “Who will see them?” ³⁹ 

64:6 They devise ⁴⁰  unjust schemes;

they disguise ⁴¹  a well-conceived plot. ⁴² 

Man’s inner thoughts cannot be discovered. ⁴³ 

Mazmur 140:1-5

Psalm 140 ⁴⁴ 

For the music director; a psalm of David.

140:1 O Lord, rescue me from wicked men! ⁴⁵ 

Protect me from violent men, ⁴⁶ 

140:2 who plan ways to harm me. ⁴⁷ 

All day long they stir up conflict. ⁴⁸ 

140:3 Their tongues wound like a serpent; ⁴⁹ 

a viper’s ⁵⁰  venom is behind ⁵¹  their lips. (Selah)

140:4 O Lord, shelter me from the power ⁵²  of the wicked!

Protect me from violent men,

who plan to knock me over. ⁵³ 

140:5 Proud men hide a snare for me;

evil men ⁵⁴  spread a net by the path;

they set traps for me. (Selah)

Yeremia 18:18

Jeremiah Petitions the Lord to Punish Those Who Attack Him

18:18 Then some people ⁵⁵  said, “Come on! Let us consider how to deal with Jeremiah! ⁵⁶  There will still be priests to instruct us, wise men to give us advice, and prophets to declare God’s word. ⁵⁷  Come on! Let’s bring charges against him and get rid of him! ⁵⁸  Then we will not need to pay attention to anything he says.”

Yohanes 16:3

16:3 They ⁵⁹  will do these things because they have not known the Father or me. ⁶⁰ 

Roma 3:8

3:8 And why not say, “Let us do evil so that good may come of it”? – as some who slander us allege that we say. ⁶¹  (Their ⁶²  condemnation is deserved!)

[23:12]  ¹ tn Grk “when it was day.”

[23:12]  ² tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.

[23:12]  ³ tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).

[23:12]  ⁴ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[23:12]  ⁵ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[23:13]  ⁶ tn L&N 30.73 defines συνωμοσία (sunwmosia) as “a plan for taking secret action someone or some institution, with the implication of an oath binding the conspirators – ‘conspiracy, plot.’ …‘there were more than forty of them who formed this conspiracy’ Ac 23:13.”

[23:14]  ⁷ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[23:14]  ⁸ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ⁹ sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

[23:14]  ¹⁰ tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

[23:14]  ¹¹ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[23:15]  ¹² tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ¹³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ¹⁴ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ¹⁵ tn Grk “determine the things about him.”

[23:15]  ¹⁶ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ¹⁷ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ¹⁸ tn The words “this place” are not in the Greek text, but are implied.

[26:9]  ¹⁹ tn BDAG 737 s.v. οὖν 3 states, “It has been proposed that some traces of older Gk. usage in which οὖν is emphatic, = certainly, really, to be sure etc. (s. L-S-J-M s.v. 1) remain in the pap…and in the NT…indeed, of course Ac 26:9.”

[26:9]  ²⁰ tn Grk “I thought to myself.” BDAG 255 s.v. δοκέω 2.a has “ἔδοξα ἐμαυτῷ δεῖν πρᾶξαι = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”

[26:10]  ²¹ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ²² tn Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone – ‘to vote against.’ …‘when they were sentenced to death, I also voted against them’ Ac 26:10.”

[26:10]  ²³ tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[26:11]  ²⁴ tn Grk “and punishing…I tried.” The participle τιμωρῶν (timwrwn) has been translated as a finite verb due to requirements of contemporary English style. 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.

[26:11]  ²⁵ sn See the note on synagogue in 6:9.

[26:11]  ²⁶ tn The imperfect verb ἠνάγκαζον (hnankazon) has been translated as a conative imperfect (so BDAG 60 s.v. ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).

[26:11]  ²⁷ tn Or “was so insanely angry with them.” BDAG 322 s.v. ἐμμαίνομαι states, “to be filled with such anger that one appears to be mad, be enraged…περισσῶς ἐμμαινόμενος αὐτοῖς being furiously enraged at them Ac 26:11”; L&N 88.182 s.v. ἐμμαίνομαι, “to be so furiously angry with someone as to be almost out of one’s mind – ‘to be enraged, to be infuriated, to be insanely angry’ …‘I was so infuriated with them that I even went to foreign cities to persecute them’ Ac 26:11.”

[26:11]  ²⁸ tn Or “I pursued them even as far as foreign cities.”

[37:32]  ²⁹ tn Heb “an evil [one] watches the godly [one] and seeks to kill him.” The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The active participles describe characteristic behavior.

[37:33]  ³⁰ tn Heb “the Lord does not abandon him into his hand or condemn him when he is judged.” The imperfects draw attention to the Lord’s characteristic behavior in this regard.

[64:2]  ³¹ tn Heb “workers of wickedness.”

[64:3]  ³² tn Heb “who.” A new sentence was started here in the translation for stylistic reasons.

[64:3]  ³³ tn Heb “a bitter word.”

[64:4]  ³⁴ tn The psalmist uses the singular because he is referring to himself here as representative of a larger group.

[64:4]  ³⁵ tn Heb “and are unafraid.” The words “of retaliation” are supplied in the translation for clarification.

[64:5]  ³⁶ tn Heb “they give strength to themselves, an evil matter [or “word”].”

[64:5]  ³⁷ tn Heb “they report about hiding.”

[64:5]  ³⁸ tn Heb “they say.”

[64:5]  ³⁹ tn If this is a direct quotation (cf. NASB, NIV), the pronoun “them” refers to the snares mentioned in the previous line. If it is an indirect quotation, then the pronoun may refer to the enemies themselves (cf. NEB, which is ambiguous). Some translations retain the direct quotation but alter the pronoun to “us,” referring clearly to the enemies (cf. NRSV).

[64:6]  ⁴⁰ tn Heb “search out, examine,” which here means (by metonymy) “devise.”

[64:6]  ⁴¹ tc The MT has תַּמְנוּ (tamnu, “we are finished”), a Qal perfect first common plural form from the verbal root תָּמַם (tamam). Some understand this as the beginning of a quotation of the enemies’ words and translate, “we have completed,” but the Hiphil would seem to be required in this case. The present translation follows many medieval Hebrew mss in reading טָמְנוּ (tomnu, “they hide”), a Qal perfect third common plural form from the verbal root טָמַן (taman).

[64:6]  ⁴² tn Heb “a searched-out search,” which is understood as referring here to a thoroughly planned plot to destroy the psalmist.

[64:6]  ⁴³ tn Heb “and the inner part of man, and a heart [is] deep.” The point seems to be that a man’s inner thoughts are incapable of being discovered. No one is a mind reader! Consequently the psalmist is vulnerable to his enemies’ well-disguised plots.

[140:1]  ⁴⁴ sn Psalm 140. The psalmist asks God to deliver him from his deadly enemies, calls judgment down upon them, and affirms his confidence in God’s justice.

[140:1]  ⁴⁵ tn Heb “from a wicked man.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).

[140:1]  ⁴⁶ tn Heb “a man of violent acts.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).

[140:2]  ⁴⁷ tn Heb “they devise wicked [plans] in [their] mind.”

[140:2]  ⁴⁸ tc Heb “they attack [for] war.” Some revocalize the verb (which is a Qal imperfect from גּוּר, gur, “to attack”) as יְגָרוּ (yÿgaru), a Piel imperfect from גָרָה (garah, “stir up strife”). This is followed in the present translation.

[140:3]  ⁴⁹ tn Heb “they sharpen their tongue like a serpent.” Ps 64:3 reads, “they sharpen their tongues like sword.” Perhaps Ps 140:3 uses a mixed metaphor, the point being that “they sharpen their tongues [like a sword],” as it were, so that when they speak, their words wound like a serpent’s bite. Another option is that the language refers to the pointed or forked nature of a serpent’s tongue, which is viewed metaphorically as “sharpened.”

[140:3]  ⁵⁰ tn The Hebrew term is used only here in the OT.

[140:3]  ⁵¹ tn Heb “under.”

[140:4]  ⁵² tn Heb “hands.”

[140:4]  ⁵³ tn Heb “to push down my steps.”

[140:5]  ⁵⁴ tn Heb “and ropes,” but many prefer to revocalize the noun as a participle (חֹבְלִים, khovÿlim) from the verb חָבַל (khaval, “act corruptly”).

[18:18]  ⁵⁵ tn Heb “They.” The referent is unidentified; “some people” has been used in the translation.

[18:18]  ⁵⁶ tn Heb “Let us make plans against Jeremiah.” See 18:18 where this has sinister overtones as it does here.

[18:18]  ⁵⁷ tn Heb “Instruction will not perish from priest, counsel from the wise, word from the prophet.”

[18:18]  sn These are the three channels through whom God spoke to his people in the OT. See Jer 8:8-10 and Ezek 7:26.

[18:18]  ⁵⁸ tn Heb “Let us smite him with our tongues.” It is clear from the context that this involved plots to kill him.

[16:3]  ⁵⁹ tn Grk “And they.” 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.

[16:3]  ⁶⁰ sn Ignorance of Jesus and ignorance of the Father are also linked in 8:19; to know Jesus would be to know the Father also, but since the world does not know Jesus, neither does it know his Father. The world’s ignorance of the Father is also mentioned in 8:55, 15:21, and 17:25.

[3:8]  ⁶¹ tn Grk “(as we are slandered and some affirm that we say…).”

[3:8]  ⁶² tn Grk “whose.” Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.