1 Raja-raja 21:19

21:19 Say to him, ‘This is what the Lord says: “Haven’t you committed murder and taken possession of the property of the deceased?”’ Then say to him, ‘This is what the Lord says: “In the spot where dogs licked up Naboth’s blood they will also lick up your blood – yes, yours!”’”

1 Raja-raja 21:24-29

21:24 As for Ahab’s family, dogs will eat the ones ¹  who die in the city, and the birds of the sky will eat the ones who die in the country.” 21:25 (There had never been anyone like Ahab, who was firmly committed ²  to doing evil in the sight of ³  the Lord, urged on by his wife Jezebel. ⁴  21:26 He was so wicked he worshiped the disgusting idols, ⁵  just like the Amorites ⁶  whom the Lord had driven out from before the Israelites.)

21:27 When Ahab heard these words, he tore his clothes, put on sackcloth, and fasted. He slept in sackcloth and walked around dejected. 21:28 The Lord said to Elijah the Tishbite, ⁷  21:29 “Have you noticed how Ahab shows remorse ⁸  before me? Because he shows remorse before me, I will not bring disaster on his dynasty during his lifetime, but during the reign of his son.” ⁹ 

Yesaya 13:1

The Lord Will Judge Babylon

13:1 ¹⁰ This is a message about Babylon that God revealed to Isaiah son of Amoz: ¹¹ 

Yeremia 23:33-38

23:33 The Lord said to me, “Jeremiah, ¹²  when one of these people, or a prophet, or a priest asks you, ‘What burdensome message ¹³  do you have from the Lord?’ Tell them, ‘You are the burden, ¹⁴  and I will cast you away. ¹⁵  I, the Lord, affirm it! ¹⁶  23:34 I will punish any prophet, priest, or other person who says “The Lord’s message is burdensome.” ¹⁷  I will punish both that person and his whole family.’” ¹⁸ 

23:35 So I, Jeremiah, tell you, ¹⁹  “Each of you people should say to his friend or his relative, ‘How did the Lord answer? Or what did the Lord say?’ ²⁰  23:36 You must no longer say that the Lord’s message is burdensome. ²¹  For what is ‘burdensome’ ²²  really pertains to what a person himself says. ²³  You are misrepresenting ²⁴  the words of our God, the living God, the Lord who rules over all. ²⁵  23:37 Each of you should merely ask the prophet, ‘What answer did the Lord give you? Or what did the Lord say?’ ²⁶  23:38 But just suppose you continue to say, ‘The message of the Lord is burdensome.’ Here is what the Lord says will happen: ‘I sent word to you that you must not say, “The Lord’s message is burdensome.” But you used the words “The Lord’s message is burdensome” anyway.

Nahum 1:1

Introduction

1:1 The oracle against Nineveh; ²⁷ 

the book of the vision of Nahum the Elkoshite: ²⁸ 

Maleakhi 1:1

Introduction and God’s Election of Israel

1:1 What follows is divine revelation. ²⁹  The word of the Lord came to Israel through Malachi: ³⁰ 

Matius 11:30

11:30 For my yoke is easy to bear, and my load is not hard to carry.”

[21:24]  ¹ tn “Dogs will eat the ones who belonging to Ahab who die in the city.”

[21:25]  ² tn Heb “who sold himself.”

[21:25]  ³ tn Heb “in the eyes of.”

[21:25]  ⁴ tn Heb “like Ahab…whom his wife Jezebel incited.”

[21:26]  ⁵ tn The Hebrew word used here, גִלּוּלִים (gillulim) is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as אֱלִילִים (’elilim, “worthless things”) and הֲבָלִים (havalim, “vanities” or “empty winds”).

[21:26]  ⁶ tn Heb “He acted very abominably by walking after the disgusting idols, according to all which the Amorites had done.”

[21:28]  ⁷ tn Heb “the word of the Lord came to Elijah the Tishbite.”

[21:29]  ⁸ tn Or “humbles himself.” The expression occurs a second time later in this verse.

[21:29]  ⁹ tn Heb “I will not bring the disaster during his days, [but] in the days of his son I will bring the disaster on his house.”

[13:1]  ¹⁰ sn Isa 13-23 contains a series of judgment oracles against various nations. It is likely that Israel, not the nations mentioned, actually heard these oracles. The oracles probably had a twofold purpose. For those leaders who insisted on getting embroiled in international politics, these oracles were a reminder that Judah need not fear foreign nations or seek international alliances for security reasons. For the righteous remnant within the nation, these oracles were a reminder that Israel’s God was indeed the sovereign ruler of the earth, worthy of his people’s trust.

[13:1]  ¹¹ tn Heb “The message [traditionally, “burden”] [about] Babylon which Isaiah son of Amoz saw.”

[23:33]  ¹² tn The words “The Lord said to me, ‘Jeremiah” are not in the text. They are supplied in the translation for clarity to show the shift between the Lord addressing the people (second masculine plural) and the Lord addressing Jeremiah (second masculine singular).

[23:33]  ¹³ tn The meaning of vv. 33-40 is debated. The translation given here follows the general direction of NRSV and REB rather than that of NIV and the related direction taken by NCV and God’s Word. The meaning of vv. 33-40 are debated because of (1) the ambiguity involved in the word מָשָּׂא (masa’), which can mean either “burden” (as something carried or weighing heavily on a person; see, e.g., Exod 23:5; Num 4:27; 2 Sam 15:33; Ps 38:4) or “oracle” (of doom; see, e. g., Isa 13:1; Nah 1:1); (the translation is debated due to etymological concerns), (2) the ambiguity of the line in v. 36 which has been rendered “For what is ‘burdensome’ really pertains rather to what a person himself says” (Heb “the burden is to the man his word”), and (3) the text in v. 33 of “you are the burden.” Many commentaries see a wordplay on the two words “burden” and “oracle” which are homonyms. However, from the contrasts that are drawn in the passage, it is doubtful whether the nuance of “oracle” ever is in view. The word is always used in the prophets of an oracle of doom or judgment; it is not merely revelation of God which one of the common people would have been uttering (contra NIV). Jeremiah never uses the word in that sense nor does anyone else in the book of Jeremiah.

[23:33]  sn What is in view here is the idea that the people consider Jeremiah’s views of loyalty to God and obedience to the covenant “burdensome.” I.e., what burdensome demands is the Lord asking you to impose on us (See Jer 17:21, 22, 24, 27 where this same word is used regarding Sabbath observance which they chafed at). The Lord answers back that it is not he who is being burdensome to them; they are burdensome to him (See 15:6: “I am weary” and compare Isa 1:14 where the verb rather than the noun is used).

[23:33]  ¹⁴ tc The translation follows the Latin and Greek versions. The Hebrew text reads “What burden [i.e., burdensome message]?” The syntax of “what message?” is not in itself objectionable; the interrogative can function as an adjective (cf. BDB 552 s.v. מָה 1.a[a]). What is objectionable to virtually all the commentaries and lexicons is the unparalleled use of the accusative particle in front of the interrogative and the noun (see, e.g., BDB 672 s.v. III מָשָּׂא and GKC 365-66 §117.m, n. 3). The emendation only involves the redivision and revocalization of the same consonants: אֶת־מַה־מַשָּׂא (’et-mah-masa’) becomes אַתֶּם הַמָּשָּׂא (’atem hammasa’). This also makes a much more natural connection for the vav consecutive perfect that follows (cf. GKC 334 §112.x and compare Isa 6:7; Judg 13:3).

[23:33]  ¹⁵ tn The meaning “cast you away” is questioned by some because the word is regularly used of “forsaking” or “abandoning” (see, e.g., Jer 7:29; 12:7; 15:6). However, it is clearly use of “casting down” or “throwing away” in Ezek 29:5; 32:4 and that meaning is virtually assured in v. 39 where the verb is combined with the phrase “from my presence” which is elsewhere used in rejection contexts with verbs like “send away,” “throw out,” or “remove” (see BDB 819 s.v. פָּנֶה II.8.a). This is another example of the bracketing effect of a key word and should be rendered the same in the two passages. Moreover, it fits in nicely with the play on “burden” here.

[23:33]  ¹⁶ tn Heb “Oracle of the Lord.”

[23:34]  ¹⁷ tn Heb “burden of the Lord.”

[23:34]  ¹⁸ tn Heb “And the prophet or the priest or the people [common person] who says, ‘The burden of the Lord,” I will visit upon [= punish] that man and his house.” This is an example of the Hebrew construction call nominative absolute or casus pendens (cf. GKC 458 §143.d).

[23:35]  ¹⁹ tn The words “So, I, Jeremiah tell you” are not in the text. They are supplied in the translation for clarity to show that it is he who is addressing the people, not the Lord. See “our God” in v. 38 and “Here is what the Lord says…” which indicate the speaker is other than he.

[23:35]  ²⁰ tn This line is sometimes rendered as a description of what the people are doing (cf. NIV). However, repetition with some slight modification referring to the prophet in v. 37 followed by the same kind of prohibition that follows here shows that what is being contrasted is two views toward the Lord’s message, i.e., one of openness to receive what the Lord says through the prophet and one that already characterizes the Lord’s message as a burden. Allusion to the question that started the discussion in v. 33 should not be missed. The prophet alluded to is Jeremiah. He is being indirect in his reference to himself.

[23:36]  ²¹ tn Heb “burden of the Lord.”

[23:36]  ²² tn Heb “the burden.”

[23:36]  ²³ tn Heb “The burden is [or will be] to a man his word.” There is a good deal of ambiguity regarding how this line is to be rendered. For the major options and the issues involved W. L. Holladay, Jeremiah (Hermeneia), 1:651-52 should be consulted. Most of them are excluded by the observation that מַשָּׂא probably does not mean “oracle” anywhere in this passage (see note on v. 33 regarding the use of this word). Hence it does not mean “every man’s word becomes his oracle” as in NIV or “for that ‘burden’ [= oracle] is what he entrusts to the man of his word” (W. McKane, Jeremiah [ICC], 1:600-601). The latter is also ruled out by the fact that the antecedent of “his” on “his word” is clearly the word “man” in front of it. This would be the only case where the phrase “man of his word” occurs. There is also no textual reason for repointing the noun with the article as the noun with the interrogative to read “For how can his word become a burden to anyone?” There are, of course, other options but this is sufficient to show that the translation has been chosen after looking at other alternatives.

[23:36]  ²⁴ tn Heb “turning.” See BDB 245 s.v. הָפַךְ Qal.1.c and Lev 13:55; Jer 13:33 “changing, altering.”

[23:36]  ²⁵ tn Heb “Yahweh of armies.”

[23:36]  sn See the study note on 2:19 for the explanation of the significance of this title.

[23:37]  ²⁶ tn See the note on v. 35.

[23:37]  sn As noted in v. 35 the prophet is Jeremiah. The message is directed against the prophet, priest, or common people who have characterized his message as a “burden from the Lord.”

[1:1]  ²⁷ tn Heb “of Nineveh.”

[1:1]  ²⁸ tn Or “Nahum of Elkosh” (NAB, NRSV).

[1:1]  ²⁹ tn Heb “The burden.” The Hebrew term III מַשָּׂא (massa’), usually translated “oracle” or “utterance” (BDB 672 s.v. מַשָּׂא), is a technical term in prophetic literature introducing a message from the Lord (see Zech 9:1; 12:1). Since it derives from a verb meaning “to carry,” its original nuance was that of a burdensome message, that is, one with ominous content. The grammatical structure here suggests that the term stands alone (so NAB, NRSV) and is not to be joined with what follows, “the burden [or “revelation”] of” (so KJV, NASB, ESV).

[1:1]  ³⁰ tn Heb “The word of the Lord to Israel by the hand of Malachi.” There is some question as to whether מַלְאָכִי (mal’akhi) should be understood as a personal name (so almost all English versions) or as simply “my messenger” (the literal meaning of the Hebrew). Despite the fact that the word should be understood in the latter sense in 3:1 (where, however, it refers to a different person), to understand it that way here would result in the book being of anonymous authorship, a situation anomalous among all the prophetic literature of the OT.