Yeremia 26:19

26:19 King Hezekiah and all the people of Judah did not put him to death, did they? Did not Hezekiah show reverence for the Lord and seek the Lord’s favor? ¹  Did not ²  the Lord forgo destroying them ³  as he threatened he would? But we are on the verge of bringing great disaster on ourselves.” ⁴ 

Kejadian 31:36

31:36 Jacob became angry ⁵  and argued with Laban. “What did I do wrong?” he demanded of Laban. ⁶  “What sin of mine prompted you to chase after me in hot pursuit? ⁷ 

Kejadian 31:1

Jacob’s Flight from Laban

31:1 Jacob heard that Laban’s sons were complaining, ⁸  “Jacob has taken everything that belonged to our father! He has gotten rich ⁹  at our father’s expense!” ¹⁰ 

1 Samuel 24:9-15

24:9 David said to Saul, “Why do you pay attention when men say, ‘David is seeking to do you harm’? 24:10 Today your own eyes see how the Lord delivered you – this very day – into my hands in the cave. Some told me to kill you, but I had pity ¹¹  on you and said, ‘I will not extend my hand against my lord, for he is the Lord’s chosen one.’ ¹²  24:11 Look, my father, and see the edge of your robe in my hand! When I cut off the edge of your robe, I didn’t kill you. So realize and understand that I am not planning ¹³  evil or rebellion. Even though I have not sinned against you, you are waiting in ambush to take my life. 24:12 May the Lord judge between the two of us, and may the Lord vindicate me over you, but my hand will not be against you. 24:13 It’s like the old proverb says: ‘From evil people evil proceeds.’ But my hand will not be against you. 24:14 Who has the king of Israel come out after? Who is it that you are pursuing? A dead dog? A single flea? 24:15 May the Lord be our judge and arbiter. May he see and arbitrate my case and deliver me from your hands!”

1 Samuel 26:18-21

26:18 He went on to say, “Why is my lord chasing his servant? What have I done? What wrong have I done? ¹⁴  26:19 So let my lord the king now listen to the words of his servant. If the Lord has incited you against me, may he take delight in ¹⁵  an offering. But if men have instigated this, ¹⁶  may they be cursed before the Lord! For they have driven me away this day from being united with the Lord’s inheritance, saying, ‘Go on, serve other gods!’ 26:20 Now don’t let my blood fall to the ground away from the Lord’s presence, for the king of Israel has gone out to look for a flea the way one looks for a partridge ¹⁷  in the hill country.”

26:21 Saul replied, “I have sinned. Come back, my son David. I won’t harm you, for you treated my life with value ¹⁸  this day. I have behaved foolishly and have made a very terrible mistake!” ¹⁹ 

Amsal 17:13

17:13 As for the one who repays ²⁰  evil for good,

evil will not leave ²¹  his house. ²² 

Amsal 17:26

17:26 It is terrible ²³  to punish ²⁴  a righteous person,

and to flog ²⁵  honorable men is wrong. ²⁶ 

Daniel 6:22

6:22 My God sent his angel and closed the lions’ mouths so that they have not harmed me, because I was found to be innocent before him. Nor have I done any harm to you, O king.”

Yohanes 10:32

10:32 Jesus said to them, ²⁷  “I have shown you many good deeds ²⁸  from the Father. For which one of them are you going to stone me?”

Kisah Para Rasul 23:1

23:1 Paul looked directly ²⁹  at the council ³⁰  and said, “Brothers, I have lived my life with a clear conscience ³¹  before God to this day.”

Kisah Para Rasul 24:16

24:16 This is the reason ³²  I do my best to always ³³  have a clear ³⁴  conscience toward God and toward people. ³⁵ 

Kisah Para Rasul 25:8

25:8 Paul said in his defense, ³⁶  “I have committed no offense ³⁷  against the Jewish law ³⁸  or against the temple or against Caesar.” ³⁹ 

Kisah Para Rasul 25:11

25:11 If then I am in the wrong ⁴⁰  and have done anything that deserves death, I am not trying to escape dying, ⁴¹  but if not one of their charges against me is true, ⁴²  no one can hand me over to them. ⁴³  I appeal to Caesar!” ⁴⁴ 

Kisah Para Rasul 25:25

25:25 But I found that he had done nothing that deserved death, ⁴⁵  and when he appealed ⁴⁶  to His Majesty the Emperor, ⁴⁷  I decided to send him. ⁴⁸ 

Kisah Para Rasul 26:31

26:31 and as they were leaving they said to one another, ⁴⁹  “This man is not doing anything deserving ⁵⁰  death or imprisonment.”

Galatia 4:16

4:16 So then, have I become your enemy by telling you the truth? ⁵¹ 

[26:19]  ¹ tn This Hebrew idiom (חָלָה פָּנִים, khalah panim) is often explained in terms of “stroking” or “patting the face” of someone, seeking to gain his favor. It is never used in a literal sense and is found in contexts of prayer (Exod 32:11; Ps 119:158), worship (Zech 8:21-22), humble submission (2 Chr 3:12), or amendment of behavior (Dan 9:13). All were true to one extent or another of Hezekiah.

[26:19]  ² tn The he interrogative (הַ)with the negative governs all three of the verbs, the perfect and the two vav (ו) consecutive imperfects that follow it. The next clause has disjunctive word order and introduces a contrast. The question expects a positive answer.

[26:19]  ³ tn For the translation of the terms involved here see the translator’s note on 18:8.

[26:19]  ⁴ tn Or “great harm to ourselves.” The word “disaster” (or “harm”) is the same one that has been translated “destroying” in the preceding line and in vv. 3 and 13.

[31:36]  ⁵ tn Heb “it was hot to Jacob.” This idiom refers to anger.

[31:36]  ⁶ tn Heb “and Jacob answered and said to Laban, ‘What is my sin?’” The proper name “Jacob” has been replaced by the pronoun (“he”) in the translation and the order of the introductory clause and direct discourse rearranged for stylistic reasons.

[31:36]  ⁷ tn Heb “What is my sin that you have hotly pursued after me.” The Hebrew verb translated “pursue hotly” is used elsewhere of soldiers chasing defeated enemies (1 Sam 17:53).

[31:1]  ⁸ tn Heb “and he heard the words of the sons of Laban, saying.”

[31:1]  ⁹ sn The Hebrew word translated “gotten rich” (כָּבוֹד, cavod) has the basic idea of “weight.” If one is heavy with possessions, then that one is wealthy (13:2). Abraham, Jacob, and Joseph all became wealthy when they left the promised land. Jacob’s wealth foreshadows what will happen to Israel when they leave the land of Egypt (Exod 12:35-38).

[31:1]  ¹⁰ tn Heb “and from that which belonged to our father he has gained all this wealth.”

[24:10]  ¹¹ tn Heb “it had pity,” apparently with the understood subject being “my eye,” in accordance with a common expression.

[24:10]  ¹² tn Heb “anointed.”

[24:11]  ¹³ tn Heb “there is not in my hand.”

[26:18]  ¹⁴ tn Heb “What in my hand [is] evil?”

[26:19]  ¹⁵ tn Heb “may he smell.” The implication is that Saul should seek to appease God, for such divine instigation to evil would a sign of God’s disfavor. For a fuller discussion of this passage see R. B. Chisholm, Jr., “Does God Deceive?” BSac 155 (1998): 19-21.

[26:19]  ¹⁶ tn Heb “but if the sons of men.”

[26:20]  ¹⁷ tn Heb “the calling [one],” which apparently refers to a partridge.

[26:21]  ¹⁸ tn Heb “my life was valuable in your eyes.”

[26:21]  ¹⁹ tn Heb “and I have erred very greatly.”

[17:13]  ²⁰ tn The sentence begins with the participle מֵשִׁיב (meshiv, “the one who repays”). The whole first colon may be taken as an independent nominative absolute, with the formal sentence to follow. Some English versions have made the first colon a condition by supplying “if” (NAB, NIV, TEV, NLT).

[17:13]  ²¹ tn The verb מוּשׁ (mush) means “to depart; to remove.” The Kethib is a Hiphil, which would yield a meaning of “to take away”; so the Qere, which is the Qal, makes more sense in the line.

[17:13]  ²² sn The proverb does not explain whether God will turn evil back on him directly or whether people will begin to treat him as he treated others.

[17:26]  ²³ tn Heb “not good.” This is an example of tapeinosis – an understatement that implies the worst-case scenario: “it is terrible.”

[17:26]  ²⁴ tn The verb עָנַשׁ, here a Qal infinitive construct, properly means “to fine” (cf. NAB, NRSV, NLT) but is taken here to mean “to punish” in general. The infinitive functions as the subject of the clause.

[17:26]  ²⁵ tn The form is the Hiphil infinitive construct from נָכָה (nakhah, “to strike; to smite”). It may well refer to public beatings, so “flog” is used in the translation, since “strike” could refer to an individual’s action and “beat” could be taken to refer to competition.

[17:26]  ²⁶ tn Heb “[is] against uprightness.” The expression may be rendered “contrary to what is right.”

[17:26]  sn The two lines could be synonymous parallelism; but the second part is being used to show how wrong the first act would be – punishing the righteous makes about as much sense as beating an official of the court for doing what is just.

[10:32]  ²⁷ tn Grk “Jesus answered them.”

[10:32]  ²⁸ tn Or “good works.”

[23:1]  ²⁹ tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[23:1]  ³⁰ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ³¹ tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

[24:16]  ³² tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”

[24:16]  ³³ tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.

[24:16]  ³⁴ tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16]  ³⁵ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[25:8]  ³⁶ tn Grk “Paul saying in his defense”; the participle ἀπολογουμένου (apologoumenou) could be taken temporally (“when Paul said…”), but due to the length and complexity of the Greek sentence, the participle was translated as a finite verb and a new sentence begun here in the translation. BDAG 116-17 s.v. ἀπολογέομαι has “W. ὅτι foll. τοῦ Παύλου ἀπολογουμένου, ὅτι when Paul said in his defense (direct quot. foll.) Ac 25:8.”

[25:8]  ³⁷ tn Grk “I have sinned…in nothing.”

[25:8]  ³⁸ tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.

[25:8]  sn The Jewish law refers to the law of Moses.

[25:8]  ³⁹ tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).

[25:8]  sn Paul’s threefold claim to be innocent with respect to the law…the temple and Caesar argues that he has not disturbed the peace at any level. This was the standard charge made against early Christians (Luke 23:2; Acts 17:6-7). The charges here are emphatically denied, with the Greek conjunction oute repeated before each charge.

[25:11]  ⁴⁰ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ⁴¹ tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).

[25:11]  ⁴² tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.

[25:11]  ⁴³ sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.

[25:11]  ⁴⁴ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:11]  sn The appeal to Caesar was known as the provocatio ad Caesarem. It was a Roman citizen’s right to ask for a direct judgment by the emperor (Pliny the Younger, Letters 10.96). It was one of the oldest rights of Roman citizens.

[25:25]  ⁴⁵ sn He had done nothing that deserved death. Festus’ opinion of Paul’s guilt is like Pilate’s of Jesus (Luke 23:4, 14, 22).

[25:25]  ⁴⁶ tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

[25:25]  ⁴⁷ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).”

[25:25]  ⁴⁸ tn The word “him” 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.

[26:31]  ⁴⁹ tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  ⁵⁰ tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

[26:31]  sn Not doing anything deserving death… Here is yet another declaration of Paul’s innocence, but still no release. The portrayal shows how unjust Paul’s confinement was.

[4:16]  ⁵¹ tn Or “have I become your enemy because I am telling you the truth?” The participle ἀληθεύων (alhqeuwn) can be translated as a causal adverbial participle or as a participle of means (as in the translation).