1 Raja-raja 21:11-13

21:11 The men of the ¹  city, the leaders ²  and the nobles who lived there, ³  followed the written orders Jezebel had sent them. ⁴  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 ⁵  outside the city and stoned him to death. ⁶ 

1 Raja-raja 21:2

21:2 Ahab said to Naboth, “Give me your vineyard so I can make a vegetable garden out of it, for it is adjacent to my palace. I will give you an even better vineyard in its place, or if you prefer, ⁷  I will pay you silver for it.” ⁸ 

1 Raja-raja 1:17-18

1:17 She replied to him, “My master, you swore an oath to your servant by the Lord your God, ‘Solomon your son will be king after me and he will sit on my throne.’ 1:18 But now, look, Adonijah has become king! But you, ⁹  my master the king, are not even aware of it! ¹⁰ 

Yeremia 23:11

23:11 Moreover, ¹¹  the Lord says, ¹² 

“Both the prophets and priests are godless.

I have even found them doing evil in my temple!

Yehezkiel 22:26

22:26 Her priests abuse my law and have desecrated my holy things. They do not distinguish between the holy and the profane, ¹³  or recognize any distinction between the unclean and the clean. They ignore ¹⁴  my Sabbaths and I am profaned in their midst.

Daniel 3:7

3:7 Therefore when they all ¹⁵  heard the sound of the horn, flute, zither, trigon, harp, pipes, ¹⁶  and all kinds of music, all the peoples, nations, and language groups began bowing down and paying homage to the golden statue that King Nebuchadnezzar had erected.

Hosea 4:6

4:6 You have destroyed ¹⁷  my people

by failing to acknowledge me!

Because you refuse to acknowledge me, ¹⁸ 

I will reject you as my priests.

Because you reject ¹⁹  the law of your God,

I will reject ²⁰  your descendants.

Hosea 5:11

5:11 Ephraim will be oppressed, ²¹  crushed ²²  under judgment, ²³ 

because he was determined to pursue worthless idols. ²⁴ 

Maleakhi 2:7-9

2:7 For the lips of a priest should preserve knowledge of sacred things, and people should seek instruction from him ²⁵  because he is the messenger of the Lord who rules over all. 2:8 You, however, have turned from the way. You have caused many to violate the law; ²⁶  you have corrupted the covenant with Levi,” ²⁷  says the Lord who rules over all. 2:9 “Therefore, I have caused you to be ignored and belittled before all people to the extent to which you are not following after me and are showing partiality in your ²⁸  instruction.”

Galatia 1:10

1:10 Am I now trying to gain the approval of people, ²⁹  or of God? Or am I trying to please people? ³⁰  If I were still trying to please ³¹  people, ³²  I would not be a slave ³³  of Christ!

[21:11]  ¹ tn Heb “his.”

[21:11]  ² tn Heb “elders.”

[21:11]  ³ tn Heb “and the nobles who were living in his city.”

[21:11]  ⁴ tn Heb “did as Jezebel sent to them, just as was written in the scrolls which she sent to them.”

[21:13]  ⁵ tn Heb “led him.”

[21:13]  ⁶ tn Heb “and they stoned him with stones and he died.”

[21:2]  ⁷ tn Heb “if it is good in your eyes.”

[21:2]  ⁸ tc The Old Greek translation includes the following words: “And it will be mine as a garden of herbs.”

[1:18]  ⁹ tc Instead of עַתָּה (’attah, “now”) many Hebrew mss, along with the Old Greek, Syriac Peshitta, and Latin Vulgate, have the similar sounding independent pronoun אַתָּה (’attah, “you”). This reading is followed in the present translation.

[1:18]  ¹⁰ tn Heb “you do not know [about it].”

[23:11]  ¹¹ tn The particle כִּי (ki) which begins this verse is parallel to the one at the beginning of the preceding verse. However, the connection is too distant to render it “for.” “Moreover” is intended to draw the parallel. The words “the Lord says” (Heb “Oracle of the Lord”) have been drawn up to the front to introduce the shift in speaker from Jeremiah, who describes his agitated state, to God, who describes the sins of the prophets and priests and his consequent judgment on them.

[23:11]  ¹² tn Heb “Oracle of the Lord.”

[22:26]  ¹³ tn Or “between the consecrated and the common.”

[22:26]  ¹⁴ tn Heb “hide their eyes from.” The idiom means to disregard or ignore something or someone (see Lev 20:4; 1 Sam 12:3; Prov 28:27; Isa 1:15).

[3:7]  ¹⁵ tn Aram “all the peoples.”

[3:7]  ¹⁶ tc Though not in the Aramaic text of BHS, this word appears in many medieval Hebrew MSS, some LXX MSS, and Vulgate. Cf. vv. 5, 10, 15.

[4:6]  ¹⁷ tn Heb “they have destroyed” or “my people are destroyed” (so KJV, NIV, NRSV).

[4:6]  ¹⁸ tn Heb “Because you reject knowledge”; NLT “because they don’t know me.”

[4:6]  ¹⁹ tn Heb “have forgotten”; NAB, NIV “have ignored.”

[4:6]  ²⁰ tn Heb “forget” (so KJV, NRSV); NLT “forget to bless.”

[5:11]  ²¹ tn The verb עָשַׁק (’ashaq, “to oppress”) may refer to (1) oppressing the poor and defenseless (BDB 798 s.v. עָשַׁק 1), or more likely to (2) oppression of one nation by another as the judgment of God (Deut 28:29, 33; 1 Chr 16:21; Pss 105:14; 119:121, 122; Isa 52:4; Jer 50:33; Hos 5:11; BDB 798 s.v. 2). The Qal passive participles עָשׁוּק (’ashuq, “oppressed”) and רְצוּץ (rÿtsuts, “crushed”) might refer to a present situation (so KJV, RSV, NASB, NIV, NRSV); however, the context suggests that they refer to a future situation (so NLT). When a participle is used in reference to the future, it often denotes an imminent future situation and may be rendered, “about to” (e.g., Gen 6:17; 15:14; 20:3; 37:30; 41:25; 49:29; Exod 9:17-18; Deut 28:31; 1 Sam 3:11; 1 Kgs 2:2; 20:22; 2 Kgs 7:2). For functions of the participle, see IBHS 627-28 §37.6f.

[5:11]  ²² sn The term רְצוּץ (rÿtsuts, “crushed”) is a metaphor for weakness (e.g., 2 Kgs 18:21; Isa 36:6; 42:3) and oppression (e.g., Deut 28:33; 1 Sam 12:3, 4; Amos 4:1; Isa 58:6). Here it is used as a figure to describe the devastating effects of the Lord’s judgment.

[5:11]  ²³ tn Heb “crushed of judgment” (רְצוּץ מִשְׁפָּט, rÿtsuts mishpat). The second term is a genitive of cause (“crushed because of judgment” or “crushed under judgment”) rather than respect (“crushed in judgment,” as in many English versions).

[5:11]  ²⁴ tn The meaning of the Hebrew term translated “worthless idols” is uncertain; cf. KJV “the commandment”; NASB “man’s command”; NAB “filth”; NRSV “vanity.”

[2:7]  ²⁵ tn Heb “from his mouth” (so NAB, NASB, NRSV).

[2:8]  ²⁶ tn The definite article embedded within בַּתּוֹרָה (battorah) may suggest that the Torah is in mind and not just “ordinary” priestly instruction, though it might refer to the instruction previously mentioned (v. 7).

[2:8]  ²⁷ tn Or “the Levitical covenant.”

[2:9]  ²⁸ tn Heb “in the instruction” (so NASB). The Hebrew article is used here as a possessive pronoun (cf. NRSV, NLT).

[1:10]  ²⁹ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ³⁰ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ³¹ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ³² tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ³³ 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.

[1:10]  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.”