Kejadian 40:10-11

40:10 On the vine there were three branches. As it budded, its blossoms opened and its clusters ripened into grapes. 40:11 Now Pharaoh’s cup was in my hand, so I took the grapes, squeezed them into his ¹  cup, and put the cup in Pharaoh’s hand.” ² 

Mazmur 53:5

53:5 They are absolutely terrified, ³ 

even by things that do not normally cause fear. ⁴ 

For God annihilates ⁵  those who attack you. ⁶ 

You are able to humiliate them because God has rejected them. ⁷ 

Matius 14:2

14:2 and he said to his servants, “This is John the Baptist. He has been raised from the dead! And because of this, miraculous powers are at work in him.”

Matius 27:4

27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!”

Lukas 9:9

9:9 Herod said, “I had John ⁸  beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. ⁹ 

Wahyu 11:10-13

11:10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth. 11:11 But ¹⁰  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ¹¹  those who were watching them. 11:12 Then ¹²  they ¹³  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets ¹⁴  went up to heaven in a cloud while ¹⁵  their enemies stared at them. 11:13 Just then ¹⁶  a major earthquake took place and a tenth of the city collapsed; seven thousand people ¹⁷  were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

[40:11]  ¹ tn Heb “the cup of Pharaoh.” The pronoun “his” has been used here in the translation for stylistic reasons.

[40:11]  ² sn The cupbearer’s dream is dominated by sets of three: three branches, three stages of growth, and three actions of the cupbearer.

[53:5]  ³ tn Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם (sham, “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror (“absolutely”).

[53:5]  ⁴ tn Heb “there is no fear.” Apparently this means the evildoers are so traumatized with panic (see v. 5b) that they now jump with fear at everything, even those things that would not normally cause fear. Ps 14:5 omits this line.

[53:5]  ⁵ tn Heb “scatters the bones.” The perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. Scattering the bones alludes to the aftermath of a battle. God annihilates his enemies, leaving their carcasses spread all over the battlefield. As the bodies are devoured by wild animals and decay, the bones of God’s dead enemies are exposed. See Ps 141:7.

[53:5]  ⁶ tn Heb “[those who] encamp [against] you.” The second person masculine singular pronominal suffix probably refers to God’s people viewed as a collective whole. Instead of “for God scatters the bones of those who encamp against you,” Ps 14:5 reads, “for God is with a godly generation.”

[53:5]  ⁷ tn Once again the perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. As in the previous line, God’s people are probably addressed. The second person singular verb form is apparently collective, suggesting that the people are viewed here as a unified whole. Ps 14:6 reads here “the counsel of the oppressed you put to shame, even though God is his shelter,” the words being addressed to the wicked.

[9:9]  ⁸ tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.

[9:9]  ⁹ tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.

[11:11]  ¹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  ¹¹ tn Grk “fell upon.”

[11:12]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:12]  ¹³ tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.

[11:12]  ¹⁴ tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

[11:12]  ¹⁵ tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

[11:13]  ¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:13]  ¹⁷ tn Grk “seven thousand names of men.”