1 Tawarikh 25:8

25:8 They cast lots to determine their responsibilities – oldest as well as youngest, teacher as well as student. ¹ 

Ezra 10:18-19

Those Who Had Taken Foreign Wives

10:18 It was determined ²  that from the descendants of the priests, the following had taken foreign wives: from the descendants of Jeshua son of Jozadak, and his brothers: Maaseiah, Eliezer, Jarib, and Gedaliah. 10:19 (They gave their word ³  to send away their wives; their guilt offering was a ram from the flock for their guilt.)

Nehemia 13:28-29

13:28 Now one of the sons of Joiada son of Eliashib the high priest was a son-in-law of Sanballat the Horonite. So I banished him from my sight.

13:29 Please remember them, O my God, because they have defiled the priesthood, the covenant of the priesthood, ⁴  and the Levites.

Yesaya 9:14-16

9:14 So the Lord cut off Israel’s head and tail,

both the shoots and stalk ⁵  in one day.

9:15 The leaders and the highly respected people ⁶  are the head,

the prophets who teach lies are the tail.

9:16 The leaders of this nation were misleading people,

and the people being led were destroyed. ⁷ 

Yesaya 24:1-2

The Lord Will Judge the Earth

24:1 Look, the Lord is ready to devastate the earth

and leave it in ruins;

he will mar its surface

and scatter its inhabitants.

24:2 Everyone will suffer – the priest as well as the people, ⁸ 

the master as well as the servant, ⁹ 

the elegant lady as well as the female attendant, ¹⁰ 

the seller as well as the buyer, ¹¹ 

the borrower as well as the lender, ¹² 

the creditor as well as the debtor. ¹³ 

Yehezkiel 14:10

14:10 They will bear their punishment; ¹⁴  the punishment of the one who sought an oracle will be the same as the punishment of the prophet who gave it ¹⁵ 

Hosea 4:4-5

The Lord’s Dispute against the Sinful Priesthood

4:4 Do not let anyone accuse or contend against anyone else: ¹⁶ 

for my case is against you priests! ¹⁷ 

4:5 You stumble day and night,

and the false prophets stumble with you;

You have destroyed your own people! ¹⁸ 

Matius 15:14

15:14 Leave them! They are blind guides. ¹⁹  If someone who is blind leads another who is blind, ²⁰  both will fall into a pit.”

Matius 15:2

15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their ²¹  hands when they eat.” ²² 

Titus 3:13

3:13 Make every effort to help ²³  Zenas the lawyer ²⁴  and Apollos on their way; make sure they have what they need. ²⁵ 

Wahyu 19:20

19:20 Now ²⁶  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ²⁷  – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. ²⁸ 

[25:8]  ¹ tn Heb “and they cast lots [for] service, just as like small, like great, teacher with student.”

[10:18]  ² tn Heb “found.”

[10:19]  ³ tn Heb “hand.”

[13:29]  ⁴ tc One medieval Hebrew MS, the Lucianic Greek recension, and the Syriac Peshitta read the plural הַכֹּהֲנִים (hakkohanim, “the priests”) rather than the singular reading of the MT, הַכְּהֻנָּה (hakkÿhunnah, “the priesthood”).

[9:14]  ⁵ sn The metaphor in this line is that of a reed being cut down.

[9:15]  ⁶ tn Heb “the elder and the one lifted up with respect to the face.” For another example of the Hebrew idiom, see 2 Kgs 5:1.

[9:16]  ⁷ tn Heb “and the ones being led were swallowed up.” Instead of taking מְבֻלָּעִים (mÿbulla’im) from בָּלַע (bala’, “to swallow”), HALOT 134 s.v. בלע proposes a rare homonymic root בלע (“confuse”) here.

[24:2]  ⁸ tn Heb “and it will be like the people, like the priest.”

[24:2]  ⁹ tn Heb “like the servant, like his master.”

[24:2]  ¹⁰ tn Heb “like the female servant, like her mistress.”

[24:2]  ¹¹ tn Heb “like the buyer, like the seller.”

[24:2]  ¹² tn Heb “like the lender, like the borrower.”

[24:2]  ¹³ tn Heb “like the creditor, just as the one to whom he lends.”

[14:10]  ¹⁴ tn Or “They will bear responsibility for their iniquity.” The Hebrew term “iniquity” (three times in this verse) often refers by metonymy to the consequence of sin (see Gen 4:13).

[14:10]  ¹⁵ tn Or “As is the guilt of the inquirer so is the guilt of the prophet.”

[4:4]  ¹⁶ tn Or “Let no one contend or accuse.”

[4:4]  ¹⁷ tc The MT reads וְעַמְּךָ כִּמְרִיבֵי כֹהֵן (vÿ’ammÿkha kimrive khohen): “And your people [are] like those who contend against the priest.” This is reflected in the LXX and the versions; however, it is syntactically awkward and makes little sense in context. Several textual critics suggest emending the text to read וְעִמְּךָ רִיבִי כֹהֵן (vÿ’immÿkha rivi khohen): “My contention is with/against you, O priest!” This involves (1) the revocalization of עַמְּךָ (“your people”) to עִמְּךָ (“with/against you”) and (2) positing dittography (a letter written twice instead of once) of כְּ (kaf) between original וְעַמְּךָ רִיבִי to create וְעַמְּךָ כִּרִיבִי (MT). The BHS editors suggest that the MT is corrupt and should be emended. However, the editors of the Hebrew Old Testament Text Project retain the MT reading with a “B” rating. Likewise, the English translations are split: (1) KJV “for thy people are as they that strive with the priest”; NASB “for your people are like those who contend with the priest”; NIV “for your people are like those who bring charges against a priest”; (2) RSV “for with you is my contention, O priest”; NJPS “for this your people has a grievance against [you], O priest!”; TEV “my complaint is against you priests”; CEV “My case is against you, the priests!”

[4:4]  tn The singular noun כֹּהֵן (cohen, “priest”) may be understood as a singular of number (so KJV, NASB, NRSV), referring to a singular individual (perhaps the high priest); however, it is more likely that it functions as a collective singular, referring to the priesthood as a whole (e.g., 4:7-10, so NAB, NCV, TEV, NLT, CEV). Collective singular forms alternate with plural forms throughout the oracle against the priests in 4:4-10.

[4:5]  ¹⁸ tc The MT reads וְדָמִיתִי אִמֶּךָ (vÿdamiti ’immekha, “and I will destroy your mother”), and is followed by most English versions; however, the text should probably be emended to וְדָמִית עַמֶּךָ (vÿdamit ’ammekha, “and you have destroyed your own people”). The 2nd person masculine singular form וְדָמִית (vÿdamit, “and you have destroyed”) is preserved in several medieval Hebrew mss and reflected in Jerome’s Vulgate. For discussion in favor of the MT reading, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:232.

[4:5]  tn Or “and I will destroy your mother” (so NASB, NRSV).

[15:14]  ¹⁹ tc ‡ Most mss, some of which are significant, read “They are blind guides of the blind” (א¹ C L W Z Θ Ë^1,13 33 Ï lat). The shorter reading is read by א*^,2 B D 0237 Epiph. There is a distinct possibility of omission due to homoioarcton in א*; this manuscript has a word order variation which puts the word τυφλοί (tufloi, “blind”) right before the word τυφλῶν (tuflwn, “of the blind”). This does not explain the shorter reading, however, in the other witnesses, of which B and D are quite weighty. Internal considerations suggest that the shorter reading is original: “of the blind” was likely added by scribes to balance this phrase with Jesus’ following statement about the blind leading the blind, which clearly has two groups in view. A decision is difficult, but internal considerations here along with the strength of the witnesses argue that the shorter reading is more likely original. NA²⁷ places τυφλῶν in brackets, indicating doubts as to its authenticity.

[15:14]  ²⁰ tn Grk “If blind leads blind.”

[15:2]  ²¹ tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autwn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 ˹ 579 700 892 1424 pc f g¹); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[15:2]  ²² tn Grk “when they eat bread.”

[3:13]  ²³ tn Grk “Eagerly help.”

[3:13]  ²⁴ tn Although it is possible the term νομικός (nomikos) indicates an expert in Jewish religious law here, according to L&N 33.338 and 56.37 it is more probable that Zenas was a specialist in civil law.

[3:13]  ²⁵ tn Grk “that nothing may be lacking for them.”

[19:20]  ²⁶ tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

[19:20]  ²⁷ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[19:20]  ²⁸ tn Traditionally, “brimstone.”