Ayub 36:13-14

36:13 The godless at heart ¹  nourish anger, ² 

they do not cry out even when he binds them.

36:14 They die ³  in their youth,

and their life ends among the male cultic prostitutes. ⁴ 

Yesaya 65:4

65:4 They sit among the tombs ⁵ 

and keep watch all night long. ⁶ 

They eat pork, ⁷ 

and broth ⁸  from unclean sacrificial meat is in their pans.

Matius 8:28

Healing the Gadarene Demoniacs

8:28 When he came to the other side, to the region of the Gadarenes, ⁹  two demon-possessed men coming from the tombs met him. They were extremely violent, so that no one was able to pass by that way.

Matius 24:51

24:51 and will cut him in two, ¹⁰  and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.

Matius 24:1

The Destruction of the Temple

24:1 Now ¹¹  as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. ¹² 

Titus 1:1

Salutation

1:1 From Paul, ¹³  a slave ¹⁴  of God and apostle of Jesus Christ, to further the faith ¹⁵  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Wahyu 22:15

22:15 Outside are the dogs and the sorcerers ¹⁶  and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! ¹⁷ 

[36:13]  ¹ tn The expression “godless [or hypocrite] in heart” is an intensification of the description. It conveys that they are intentionally godless. See Matt 23:28.

[36:13]  ² tn Heb “they put anger.” This is usually interpreted to mean they lay up anger, or put anger in their hearts.

[36:14]  ³ tn The text expresses this with “their soul dies.”

[36:14]  ⁴ tn Heb “among the male prostitutes” who were at the temple – the “holy ones,” with “holy” being used in that sense of “separated to that form of temple service.” So uncleanness and shame are some of the connotations of the reference. Some modern translations give the general sense only: “their life ends in shame” (NRSV); “and perish among the reprobate” (NAB); “die…after wasting their lives in immoral living” (NLT).

[65:4]  ⁵ sn Perhaps the worship of underworld deities or dead spirits is in view.

[65:4]  ⁶ tn The Hebrew text reads literally, “and in the watches they spend the night.” Some understand נְּצוּרִים (nÿtsurim) as referring to “secret places” or “caves,” while others emend the text to וּבֵין צוּרִים (uven tsurim, “between the rocky cliffs”).

[65:4]  ⁷ tn Heb “the flesh of the pig”; KJV, NAB, NASB “swine’s flesh.”

[65:4]  ⁸ tc The marginal reading (Qere), supported by the Qumran scroll 1QIsa^a, reads מְרַק (mÿraq, “broth”), while the consonantal text (Kethib) has פְרַק (feraq, “fragment”).

[8:28]  ⁹ tc The textual tradition here is quite complicated. A number of mss (B C [Δ] Θ al sy^s,p,h) read “Gadarenes,” which is the better reading here. Many other mss (א² L W Ë^1,13 Ï [sy^hmg] bo) have “Gergesenes.” Others (892^c latt sy^hmg sa mae) have “Gerasenes,” which is the reading followed in Luke 8:26. The difference between Matthew and Luke may be due to uses of variant regional terms.

[8:28]  sn The region of the Gadarenes would be in Gentile territory on the southeastern side of the Sea of Galilee across from Galilee. Luke 8:26 and Mark 5:1 record this miracle as occurring “in the region of the Gerasenes.” “Irrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.

[24:51]  ¹⁰ 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).

[24:1]  ¹¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[24:1]  ¹² sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[1:1]  ¹³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁴ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹⁵ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[22:15]  ¹⁶ tn On the term φάρμακοι (farmakoi) see L&N 53.101.

[22:15]  ¹⁷ tn Or “lying,” “deceit.”