Mazmur 64:2

64:2 Hide me from the plots of evil men,

from the crowd of evildoers. ¹ 

Kejadian 49:6

49:6 O my soul, do not come into their council,

do not be united to their assembly, my heart, ² 

for in their anger they have killed men,

and for pleasure they have hamstrung oxen.

Kejadian 49:2

49:2 “Assemble and listen, you sons of Jacob;

listen to Israel, your father.

Kejadian 22:3

22:3 Early in the morning Abraham got up and saddled his donkey. ³  He took two of his young servants with him, along with his son Isaac. When he had cut the wood for the burnt offering, he started out ⁴  for the place God had spoken to him about.

Ayub 10:3

10:3 Is it good for you ⁵  to oppress, ⁶ 

to ⁷  despise the work of your hands,

while ⁸  you smile ⁹ 

on the schemes of the wicked?

Ayub 21:16

21:16 But their prosperity is not their own doing. ¹⁰ 

The counsel of the wicked is far from me! ¹¹ 

Lukas 23:51

23:51 (He ¹²  had not consented ¹³  to their plan and action.) He ¹⁴  was from the Judean town ¹⁵  of Arimathea, and was looking forward to ¹⁶  the kingdom of God. ¹⁷ 

[64:2]  ¹ tn Heb “workers of wickedness.”

[49:6]  ² tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.

[22:3]  ³ tn Heb “Abraham rose up early in the morning and saddled his donkey.”

[22:3]  ⁴ tn Heb “he arose and he went.”

[10:3]  ⁵ tn Or “Does it give you pleasure?” The expression could also mean, “Is it profitable for you?” or “Is it fitting for you?”

[10:3]  ⁶ tn The construction uses כִּי (ki) with the imperfect verb – “that you oppress.” Technically, this clause serves as the subject, and “good” is the predicate adjective. In such cases one often uses an English infinitive to capture the point: “Is it good for you to oppress?” The LXX changes the meaning considerably: “Is it good for you if I am unrighteous, for you have disowned the work of your hands.”

[10:3]  ⁷ tn Heb “that you despise.”

[10:3]  ⁸ tn Now, in the second half of the verse, there is a change in the structure. The conjunction on the preposition followed by the perfect verb represents a circumstantial clause.

[10:3]  ⁹ tn The Hiphil of the verb יָפַע (yafa’) means “shine.” In this context the expression “you shine upon” would mean “have a glowing expression,” be radiant, or smile.

[21:16]  ¹⁰ tn Heb “is not in their hand.”

[21:16]  sn The implication of this statement is that their well-being is from God, which is the problem Job is raising in the chapter. A number of commentators make it a question, interpreting it to mean that the wicked enjoy prosperity as if it is their right. Some emend the text to say “his hands” – Gordis reads it, “Indeed, our prosperity is not in his hands.”

[21:16]  ¹¹ sn Even though their life seems so good in contrast to his own plight, Job cannot and will not embrace their principles – “far be from me their counsel.”

[23:51]  ¹² tn Grk “This one.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ¹³ tc Several mss (א C D L Δ Ψ 070 Ë^1,13 [579] 892 1424 2542 al) read the present participle συγκατατιθέμενος (sunkatatiqemeno") instead of the perfect participle συγκατατεθειμένος (sunkatateqeimeno"). The present participle could be taken to mean that Joseph had decided that the execution was now a mistake. The perfect means that he did not agree with it from the start. The perfect participle, however, has better support externally (Ì⁷⁵ A B W Θ 33 Ï), and is thus the preferred reading.

[23:51]  sn The parenthetical note at the beginning of v. 51 indicates that Joseph of Arimathea had not consented to the action of the Sanhedrin in condemning Jesus to death. Since Mark 14:64 indicates that all the council members condemned Jesus as deserving death, it is likely that Joseph was not present at the trial.

[23:51]  ¹⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ¹⁵ tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Iουδαίων, Ioudaiwn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Iουδαῖος 2.c) and so has been translated “Judean.”

[23:51]  ¹⁶ tn Or “waiting for.”

[23:51]  ¹⁷ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God, the affirmation of his character at the end of v. 50, and his actions regarding Jesus’ burial all suggest otherwise.