Ayub 31:3

31:3 Is it not misfortune for the unjust,

and disaster for those who work iniquity?

Mazmur 1:6

1:6 Certainly ¹  the Lord guards the way of the godly, ² 

but the way of the wicked ends in destruction. ³ 

Mazmur 5:6

5:6 You destroy ⁴  liars; ⁵ 

the Lord despises ⁶  violent and deceitful people. ⁷ 

Mazmur 37:38

37:38 Sinful rebels are totally destroyed; ⁸ 

evil men have no future. ⁹ 

Mazmur 73:27

73:27 Yes, ¹⁰  look! Those far from you ¹¹  die;

you destroy everyone who is unfaithful to you. ¹² 

Mazmur 92:9

92:9 Indeed, ¹³  look at your enemies, O Lord!

Indeed, ¹⁴  look at how your enemies perish!

All the evildoers are scattered!

Mazmur 104:35

104:35 May sinners disappear ¹⁵  from the earth,

and the wicked vanish!

Praise the Lord, O my soul!

Praise the Lord!

Mazmur 125:5

125:5 As for those who are bent on traveling a sinful path, ¹⁶ 

may the Lord remove them, ¹⁷  along with those who behave wickedly! ¹⁸ 

May Israel experience peace! ¹⁹ 

Amsal 29:1

29:1 The one who stiffens his neck ²⁰  after numerous rebukes ²¹ 

will suddenly be destroyed ²²  without remedy. ²³ 

Lukas 12:45-46

12:45 But if ²⁴  that ²⁵  slave should say to himself, ²⁶  ‘My master is delayed ²⁷  in returning,’ and he begins to beat ²⁸  the other ²⁹  slaves, both men and women, ³⁰  and to eat, drink, and get drunk, 12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, ³¹  and assign him a place with the unfaithful. ³² 

Lukas 12:1

Fear God, Not People

12:1 Meanwhile, ³³  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ³⁴  began to speak first to his disciples, “Be on your guard against ³⁵  the yeast of the Pharisees, ³⁶  which is hypocrisy. ³⁷ 

Lukas 5:3

5:3 He got into ³⁸  one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then ³⁹  Jesus ⁴⁰  sat down ⁴¹  and taught the crowds from the boat.

Lukas 5:2

5:2 He ⁴²  saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets.

Lukas 1:8-9

1:8 Now ⁴³  while Zechariah ⁴⁴  was serving as priest before God when his division was on duty, ⁴⁵  1:9 he was chosen by lot, according to the custom of the priesthood, ⁴⁶  to enter ⁴⁷  the holy place ⁴⁸  of the Lord and burn incense.

Lukas 1:2

1:2 like the accounts ⁴⁹  passed on ⁵⁰  to us by those who were eyewitnesses and servants of the word ⁵¹  from the beginning. ⁵² 

Pengkhotbah 3:7

3:7 A time to rip, and a time to sew;

a time to keep silent, and a time to speak.

Wahyu 21:8

21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, ⁵³  idol worshipers, ⁵⁴  and all those who lie, their place ⁵⁵  will be in the lake that burns with fire and sulfur. ⁵⁶  That ⁵⁷  is the second death.”

[1:6]  ¹ tn The translation understands כי as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked.

[1:6]  ² tn Heb “the Lord knows the way of the righteous.” To “know a way” means, in its most basic sense, “to recognize/acknowledge a pathway, route, or prescribed way of life” (see Josh 3:4; Job 21:14; Ps 67:2; Isa 42:16; Jer 5:4-5). Here it could refer to the Lord recognizing the behavior of the godly and, by metonymy, rewarding their godliness with security and prosperity (resulting in the translation, “the Lord rewards the behavior of the godly”). The present translation takes the verb in the sense of “mark out” (cf. Job 23:10), which metonymically could mean “watch over, protect, guard.” In this case the “way of the godly” is not their behavior, but their course of life or destiny; a translation reflecting this would be “the Lord protects the lives of the godly” or “the Lord watches over the destiny of the godly” (cf. NEB, NIV, NRSV). The Hebrew active participle יוֹדֵעַ (yodea’, “knows”) has here a characteristic durative force.

[1:6]  ³ tn Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).

[5:6]  ⁴ tn The imperfect verbal form indicates God’s typical response to such individuals. Another option is to translate the verb as future (“You will destroy”); the psalmist may be envisioning a time of judgment when God will remove the wicked from the scene.

[5:6]  ⁵ tn Heb “those who speak a lie.” In the OT a “lie” does not refer in a general philosophical sense to any statement that fails to correspond to reality. Instead it refers more specifically to a slanderous and/or deceitful statement that promotes one’s own selfish, sinful interests and/or exploits or harms those who are innocent. Note the emphasis on violence and deceit in the following line.

[5:6]  ⁶ tn The imperfect verbal form highlights the Lord’s characteristic attitude toward such individuals.

[5:6]  ⁷ tn Heb “a man of bloodshed and deceit.” The singular אִישׁ (’ish, “man”) is used here in a collective or representative sense; thus the translation “people” is appropriate here. Note the plural forms in vv. 5-6a.

[37:38]  ⁸ tn Or “destroyed together.” In this case the psalmist pictures judgment sweeping them away as a group.

[37:38]  ⁹ tn Heb “the end of evil men is cut off.” As in v. 37, some interpret אַחֲרִית (’akharit, “end”) as referring to offspring (see Ps 109:13). The perfect verbal forms in v. 38 probably express general truths. Another option is that they are used emphatically to state with certitude that the demise of the wicked is as good as done.

[73:27]  ¹⁰ tn Or “for.”

[73:27]  ¹¹ sn The following line defines the phrase far from you in a spiritual sense. Those “far” from God are those who are unfaithful and disloyal to him.

[73:27]  ¹² tn Heb “everyone who commits adultery from you.”

[92:9]  ¹³ tn Or “for.”

[92:9]  ¹⁴ tn Or “for.”

[104:35]  ¹⁵ tn Or “be destroyed.”

[125:5]  ¹⁶ tn Heb “and the ones making their paths twisted.” A sinful lifestyle is compared to a twisting, winding road.

[125:5]  ¹⁷ tn Heb “lead them away.” The prefixed verbal form is understood as a jussive of prayer here (note the prayers directly before and after this). Another option is to translate, “the Lord will remove them” (cf. NIV, NRSV).

[125:5]  ¹⁸ tn Heb “the workers of wickedness.”

[125:5]  ¹⁹ tn Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 122:8 for a similar prayer for peace).

[29:1]  ²⁰ tn The idiom “to harden the neck” (מַקְשֶׁה־עֹרֶף, maqsheh-’oref) is the idea of resisting the rebukes and persisting in obstinacy (e.g., Exod 32:9). The opposite of a “stiff neck” would be the bending back, i.e., submission.

[29:1]  ²¹ tn The Hebrew construction is אִישׁ תּוֹכָחוֹת (’ish tokhakhot, “a man of rebukes”), meaning “a man who has (or receives) many rebukes.” This describes a person who is deserving of punishment and who has been given many warnings. The text says, then, “a man of rebukes hardening himself.”

[29:1]  ²² sn The stubborn person refuses to listen; he will suddenly be destroyed when the calamity strikes (e.g., Prov 6:15; 13:18; 15:10).

[29:1]  ²³ tn Or “healing” (NRSV).

[12:45]  ²⁴ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[12:45]  ²⁵ tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

[12:45]  ²⁶ tn Grk “should say in his heart.”

[12:45]  ²⁷ tn Or “is taking a long time.”

[12:45]  ²⁸ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

[12:45]  ²⁹ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ³⁰ tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

[12:46]  ³¹ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:46]  ³² tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

[12:1]  ³³ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ³⁵ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ³⁶ sn See the note on Pharisees in 5:17.

[12:1]  ³⁷ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[5:3]  ³⁸ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:3]  ⁴⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:3]  ⁴¹ tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[5:2]  ⁴² tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:8]  ⁴³ tn Grk “Now it happened that.” 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.

[1:8]  ⁴⁴ tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.

[1:8]  ⁴⁵ tn Grk “serving as priest in the order of his division before God.”

[1:8]  sn Zechariah’s division would be on duty twice a year for a week at a time.

[1:9]  ⁴⁶ tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.

[1:9]  ⁴⁷ tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.

[1:9]  ⁴⁸ tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.

[1:2]  ⁴⁹ tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

[1:2]  ⁵⁰ tn Or “delivered.”

[1:2]  ⁵¹ sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

[1:2]  ⁵² tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

[21:8]  ⁵³ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[21:8]  ⁵⁴ tn Grk “idolaters.”

[21:8]  ⁵⁵ tn Grk “their share.”

[21:8]  ⁵⁶ tn Traditionally, “brimstone.”

[21:8]  ⁵⁷ tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”