Yeremia 40:4-6

40:4 But now, Jeremiah, today I will set you free ¹  from the chains on your wrists. If you would like to come to Babylon with me, come along and I will take care of you. ²  But if you prefer not to come to Babylon with me, you are not required to do so. ³  You are free to go anywhere in the land you want to go. ⁴  Go wherever you choose.” ⁵  40:5 Before Jeremiah could turn to leave, the captain of the guard added, “Go back ⁶  to Gedaliah, the son of Ahikam and grandson of Shaphan, whom the king of Babylon appointed to govern ⁷  the towns of Judah. Go back and live with him ⁸  among the people. Or go wherever else you choose.” Then the captain of the guard gave Jeremiah some food and a present and let him go. 40:6 So Jeremiah went to Gedaliah son of Ahikam at Mizpah ⁹  and lived there with him. He stayed there to live among the people who had been left in the land of Judah. ¹⁰ 

Nehemia 6:8

6:8 I sent word back to him, “We are not engaged in these activities you are describing. ¹¹  All of this is a figment of your imagination.” ¹² 

Mazmur 27:12

27:12 Do not turn me over to my enemies, ¹³ 

for false witnesses who want to destroy me testify against me. ¹⁴ 

Mazmur 35:11

35:11 Violent men perjure themselves, ¹⁵ 

and falsely accuse me. ¹⁶ 

Mazmur 52:1-2

Psalm 52 ¹⁷ 

For the music director; a well-written song ¹⁸  by David. It was written when Doeg the Edomite went and informed Saul: “David has arrived at the home of Ahimelech.” ¹⁹ 

52:1 Why do you boast about your evil plans, ²⁰  O powerful man?

God’s loyal love protects me all day long! ²¹ 

52:2 Your tongue carries out your destructive plans; ²² 

it is as effective as a sharp razor, O deceiver. ²³ 

Matius 5:11-12

5:11 “Blessed are you when people ²⁴  insult you and persecute you and say all kinds of evil things about you falsely ²⁵  on account of me. 5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Lukas 6:22-23

6:22 “Blessed are you when people ²⁶  hate you, and when they exclude you and insult you and reject you as evil ²⁷  on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because ²⁸  your reward is great in heaven. For their ancestors ²⁹  did the same things to the prophets. ³⁰ 

Lukas 6:26

6:26 “Woe to you ³¹  when all people ³²  speak well of you, for their ancestors ³³  did the same things to the false prophets.

Lukas 6:1

Lord of the Sabbath

6:1 Jesus ³⁴  was going through the grain fields on ³⁵  a Sabbath, ³⁶  and his disciples picked some heads of wheat, ³⁷  rubbed them in their hands, and ate them. ³⁸ 

Pengkhotbah 3:16

The Problem of Injustice and Oppression

3:16 I saw something else on earth: ³⁹ 

In the place of justice, there was wickedness,

and in the place of fairness, ⁴⁰  there was wickedness.

Pengkhotbah 4:14-16

4:14 For he came out of prison ⁴¹  to become king,

even though he had been born poor in what would become his ⁴²  kingdom.

4:15 I considered all the living who walk on earth, ⁴³ 

as well as the successor ⁴⁴  who would arise ⁴⁵  in his place.

4:16 There is no end to all the people ⁴⁶  nor to the past generations, ⁴⁷ 

yet future generations ⁴⁸  will not rejoice in him.

This also is profitless and like ⁴⁹  chasing the wind.

[40:4]  ¹ tn The verb here is an example of the perfect of resolve where the speaker announces his intention to do something according to IBHS 488-89 §30.5.1d. The word “Jeremiah” is supplied in the translation to avoid the possible misunderstanding that the you is still plural.

[40:4]  ² tn Or “look out for you.” See 39:12 and the translator’s note there.

[40:4]  ³ tn Or “Stay here”; Heb “Forbear.” The imperative is used in a permissive sense; “you may forbear.” See GKC 324 §110.b and compare usage in Gen 50:6.

[40:4]  ⁴ tn Heb “See all the land [or the whole land] is before you.” For this idiom see BDB 817 s.v. פָּנֶה II.4.a(f) and compare the usage in Gen 20:15; 47:6.

[40:4]  ⁵ tn Heb “Unto the good and the right in your eyes to go, go there.”

[40:5]  ⁶ tc Or “Before Jeremiah could answer, the captain of the guard added.” Or “But if you remain, then go back.” The meaning of the first part of v. 5 is uncertain. The text is either very cryptic here or is corrupt, perhaps beyond restoration. The Hebrew text reads, “and he was not yet turning and return to Gedaliah” (וְעוֹדֶנּוּ לֹא־יָשׁוּב וְשֻׁבָה אֶל־גְּדַלְיָה) which is very cryptic. The Greek version lacks everything in v. 4 after “I will look out for you” and begins v. 5 with “But if not, run, return to Gedaliah” (= וְאִם לֹא רוּץ וְשֻׁבָה אֶל־גְּדַלְיָה). The Latin version reads the same as the Hebrew in v. 4 but reads “and don’t come with me but stay with Gedaliah” (= a possible Hebrew text of וְעִמָּדִי לֹא תָּשׁוּב וְשֵׁבָה אֶת־גְּדַלְיָה). The Syriac version reads “But if you are remaining then return to Gedaliah” (reading a possible Hebrew text of יֹשֵׁב וְשֻׁבָה אֶל־גְּדַלְיָה וְעוֹדְךָ לֻא with an abnormal writing of a conditional particle normally written לוּ [lu] and normally introducing conditions assumed to be untrue or reading וְעוֹדְךָ לְיֹשֵׁב וְשֻׁבָה אֶל־גְּדַלְיָה with an emphatic לְ [lÿ, see IBHS 211-12 §11.2.10i] and an informally introduced condition). NRSV does not explain the Hebrew base for its reading but accepts the Syriac as the original. It does appear to be the most likely alternative if the Hebrew is not accepted. However, the fact that none of the versions agree and all appear to be smoother than the Hebrew text suggests that they were dealing with an awkward original that they were trying to smooth out. Hence it is perhaps best to retain the Hebrew and make the best sense possible out of it. The most common reading of the Hebrew text as it stands is “and while he was not yet turning [= but before he was able to turn (to go)] [Nebuzaradan continued], ‘Go back to Gedaliah.’” (The imperfect in this case is an imperfect of capability [see IBHS 507 §31.4c, examples 2, 4, 5].) That is the reading that is adopted here. REB and TEV appear to accept a minor emendation of the verb “turn to leave” (יָשׁוּב, yashuv, a Qal imperfect) to “answer” (יָשִׁיב, yashiv, a Hiphil imperfect with an elided object [see BDB 999 s.v. שׁוּב Hiph.3 and compare 2 Chr 10:16]). All of this shows that the meaning of the text at this point is very uncertain.

[40:5]  ⁷ tn Heb “set him over/ made him overseer over.” See BDB 823-24 s.v. פָּקִיד Hiph.1 and compare usage in Gen 39:4-5.

[40:5]  ⁸ tn Heb “Go back to Gedaliah…and live with him among the people.” The long Hebrew sentence has been restructured to better conform with contemporary English style.

[40:6]  ⁹ sn Mizpah. It is generally agreed that this is the Mizpah that was on the border between Benjamin and Judah. It was located approximately eight miles north of Jerusalem and had been an important military and religious center from the time of the judges on (cf., e.g., Judg 20:1-3; 1 Sam 7:5-14; 1 Sam 10:17; 1 Kgs 15:22). It was not far from Ramah which was approximately four miles north of Jerusalem.

[40:6]  ¹⁰ tn Heb “So Jeremiah went to Gedaliah…and lived with him among the people who had been left in the land.” The long Hebrew sentence has been divided in two to better conform with contemporary English style.

[6:8]  ¹¹ tn Heb “We are not according to these matters that you are saying.”

[6:8]  ¹² tn Heb “For from your heart you are inventing them.”

[27:12]  ¹³ tn Heb “do not give me over to the desire of my enemies.”

[27:12]  ¹⁴ tn Heb “for they have risen up against me, lying witnesses and a testifier of violence.” The form יָפֵחַ (yafeakh) is traditionally understood as a verb meaning “snort, breathe out”: “for false witnesses are risen up against me, and such as breathe out cruelty” (KJV; cf. BDB 422 s.v.). A better option is to take the form as a noun meaning “a witness” (or “testifier”). See Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3.

[35:11]  ¹⁵ tn Heb “witnesses of violence rise up.”

[35:11]  ¹⁶ tn Heb “[that] which I do not know they ask me.”

[52:1]  ¹⁷ sn Psalm 52. The psalmist confidently confronts his enemy and affirms that God will destroy evildoers and vindicate the godly.

[52:1]  ¹⁸ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

[52:1]  ¹⁹ tn Heb “when Doeg the Edomite came and told Saul and said to him, ‘David has come to the house of Ahimelech.’”

[52:1]  sn According to the superscription, David wrote this psalm during the period when Saul was seeking his life. On one occasion Doeg the Edomite, Saul’s head shepherd (1 Sam 21:7), informed Saul of David’s whereabouts (see 1 Sam 21-22).

[52:1]  ²⁰ tn Heb “Why do you boast in evil?”

[52:1]  ²¹ tn Heb “the loyal love of God [is] all the day.” In this context, where the psalmist is threatened by his enemy, the point seems to be that the psalmist is protected by God’s loyal love at all times.

[52:2]  ²² tn Heb “destruction your tongue devises.”

[52:2]  ²³ tn Heb “like a sharpened razor, doer of deceit.” The masculine participle עָשָׂה (’asah) is understood as a substantival vocative, addressed to the powerful man.

[5:11]  ²⁴ tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.

[5:11]  ²⁵ tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sy^s Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.

[6:22]  ²⁶ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ²⁷ tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:22]  sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.

[6:23]  ²⁸ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  ²⁹ tn Or “forefathers”; Grk “fathers.”

[6:23]  ³⁰ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[6:26]  ³¹ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ³² tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ³³ tn Or “forefathers”; Grk “fathers.”

[6:1]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ³⁵ tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[6:1]  ³⁶ tc Most later mss (A C D Θ Ψ [˹³] Ï lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatw deuteroprwtw, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (Ì⁴ א B L W ˹ 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).

[6:1]  ³⁷ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[6:1]  ³⁸ tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.

[3:16]  ³⁹ tn Heb “under the sun.”

[3:16]  ⁴⁰ tn Or “righteousness.”

[4:14]  ⁴¹ tn Heb “came from the house of bonds.”

[4:14]  ⁴² tn The phrase “what would become” is not in the Hebrew text, but is supplied in the translation for clarity. However, it is not altogether clear whether the 3rd person masculine singular suffix (“his”) on בְּמַלְכוּתוֹ (bÿmalkhuto, “his kingdom”) refers to the old foolish king or to the poor but wise youth of 4:13.

[4:15]  ⁴³ tn Heb “under the sun.”

[4:15]  ⁴⁴ tn Heb “the second youth.” It is not clear whether “the second” (הַשֵּׁנִי, hasheni) refers to the young man who succeeds the old king or a second youthful successor.

[4:15]  ⁴⁵ tn The verb עָמַד (’amad, “to stand”) may denote “to arise; to appear; to come on the scene” (e.g., Ps 106:30; Dan 8:22, 23; 11:2-4; 12:1; Ezra 2:63; Neh 7:65); cf. BDB 764 s.v. עָמַד 6.a; HALOT 840 s.v. עמד 1.a.

[4:16]  ⁴⁶ tn Heb “the people.” The term עַם (’am, “people”) can refer to the subjects of the king (BDB 766 s.v. עַם 2).

[4:16]  ⁴⁷ tn Heb “those who were before them.”

[4:16]  ⁴⁸ tn Heb “those coming after.” The Hebrew term הָאַחֲרוֹנִים (ha’akharonim, “those coming after”) is derived from the preposition אַחַר (’akhar, “behind”). When used in reference to time, it refers to future generations (e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 1:11; 4:16); cf. HALOT 36 s.v. אַחַר B.3; BDB 30 s.v. אַחַר 2.b).

[4:16]  ⁴⁹ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.