1 Raja-raja 21:9-13

21:9 This is what she wrote: ¹  “Observe a time of fasting and seat Naboth in front of the people. 21:10 Also seat two villains opposite him and have them testify, ‘You cursed God and the king.’ Then take him out and stone him to death.”

21:11 The men of the ²  city, the leaders ³  and the nobles who lived there, ⁴  followed the written orders Jezebel had sent them. ⁵  21:12 They observed a time of fasting and put Naboth in front of the people. 21:13 The two villains arrived and sat opposite him. Then the villains testified against Naboth right before the people, saying, “Naboth cursed God and the king.” So they dragged him ⁶  outside the city and stoned him to death. ⁷ 

Yesaya 59:6

59:6 Their webs cannot be used for clothing;

they cannot cover themselves with what they make.

Their deeds are sinful;

they commit violent crimes. ⁸ 

Yeremia 6:7

6:7 As a well continually pours out fresh water

so it continually pours out wicked deeds. ⁹ 

Sounds of violence and destruction echo throughout it. ¹⁰ 

All I see are sick and wounded people.’ ¹¹ 

Yehezkiel 7:11

7:11 Violence ¹²  has grown into a staff that supports wickedness. Not one of them will be left ¹³  – not from their crowd, not from their wealth, not from their prominence. ¹⁴ 

Maleakhi 2:16

2:16 “I hate divorce,” ¹⁵  says the Lord God of Israel, “and the one who is guilty of violence,” ¹⁶  says the Lord who rules over all. “Pay attention to your conscience, and do not be unfaithful.”

[21:9]  ¹ tn Heb “she wrote on the scrolls, saying.”

[21:11]  ² tn Heb “his.”

[21:11]  ³ tn Heb “elders.”

[21:11]  ⁴ tn Heb “and the nobles who were living in his city.”

[21:11]  ⁵ tn Heb “did as Jezebel sent to them, just as was written in the scrolls which she sent to them.”

[21:13]  ⁶ tn Heb “led him.”

[21:13]  ⁷ tn Heb “and they stoned him with stones and he died.”

[59:6]  ⁸ tn Heb “their deeds are deeds of sin, and the work of violence [is] in their hands.”

[6:7]  ⁹ tc Heb “As a well makes cool/fresh its water, she makes cool/fresh her wickedness.” The translation follows the reading proposed by the Masoretes (Qere) which reads a rare form of the word “well” (בַּיִר [bayir] for בְּאֵר [bÿ’er]) in place of the form written in the text (Kethib, בּוֹר [bor]), which means “cistern.” The latter noun is masculine and the pronoun “its” is feminine. If indeed בַּיִר (bayir) is a byform of בְּאֵר (be’er), which is feminine, it would agree in gender with the pronoun. It also forms a more appropriate comparison since cisterns do not hold fresh water.

[6:7]  ¹⁰ tn Heb “Violence and destruction are heard in it.”

[6:7]  ¹¹ tn Heb “Sickness and wound are continually before my face.”

[7:11]  ¹² tn Heb “the violence.”

[7:11]  ¹³ tc The LXX reads “he will crush the wicked rod without confusion or haste.”

[7:11]  tn The verb has been supplied for the Hebrew text to clarify the sense.

[7:11]  ¹⁴ tn The Hebrew word occurs only here in the OT.

[2:16]  ¹⁵ tc The verb שָׂנֵא (sane’) appears to be a third person form, “he hates,” which makes little sense in the context, unless one emends the following word to a third person verb as well. Then one might translate, “he [who] hates [his wife] [and] divorces her…is guilty of violence.” A similar translation is advocated by M. A. Shields, “Syncretism and Divorce in Malachi 2,10-16,” ZAW 111 (1999): 81-85. However, it is possible that the first person pronoun אָנֹכִי (’anokhi, “I”) has accidentally dropped from the text after כִּי (ki). If one restores the pronoun, the form שָׂנֵא can be taken as a participle and the text translated, “for I hate” (so NAB, NASB, NRSV, NLT).

[2:16]  sn Though the statement “I hate divorce” may (and should) be understood as a comprehensive biblical principle, the immediate context suggests that the divorce in view is that of one Jewish person by another in order to undertake subsequent marriages. The injunction here by no means contradicts Ezra’s commands to Jewish men to divorce their heathen wives (Ezra 9–10).

[2:16]  ¹⁶ tn Heb “him who covers his garment with violence” (similar ASV, NRSV). Here “garment” is a metaphor for appearance and “violence” a metonymy of effect for cause. God views divorce as an act of violence against the victim.