Discovery BoxJeremiah 8:10
Context8:10 1 So I will give their wives to other men
and their fields to new owners.
For from the least important to the most important of them,
all of them are greedy for dishonest gain.
Prophets and priests alike,
all practice deceit.
Jeremiah 14:18
Context14:18 If I go out into the countryside,
I see those who have been killed in battle.
If I go into the city,
I see those who are sick because of starvation. 2
For both prophet and priest go about their own business
in the land without having any real understanding.’” 3
Jeremiah 22:17
Context22:17 But you are always thinking and looking
for ways to increase your wealth by dishonest means.
Your eyes and your heart are set
on killing some innocent person
and committing fraud and oppression. 4
Jeremiah 23:11
Context23:11 Moreover, 5 the Lord says, 6
“Both the prophets and priests are godless.
I have even found them doing evil in my temple!
Isaiah 56:9-12
Context56:9 All you wild animals in the fields, come and devour,
all you wild animals in the forest!
56:10 All their watchmen 7 are blind,
they are unaware. 8
All of them are like mute dogs,
unable to bark.
They pant, 9 lie down,
and love to snooze.
56:11 The dogs have big appetites;
they are never full. 10
They are shepherds who have no understanding;
they all go their own way,
each one looking for monetary gain. 11
‘Come on, I’ll get some wine!
Let’s guzzle some beer!
Tomorrow will be just like today!
We’ll have everything we want!’ 13
Isaiah 57:17
Context57:17 I was angry because of their sinful greed;
I attacked them and angrily rejected them, 14
yet they remained disobedient and stubborn. 15
Ezekiel 22:12
Context22:12 They take bribes within you to shed blood. You engage in usury and charge interest; 16 you extort money from your neighbors. You have forgotten me, 17 declares the sovereign Lord. 18
Ezekiel 33:31
Context33:31 They come to you in crowds, 19 and they sit in front of you as 20 my people. They hear your words, but do not obey 21 them. For they talk lustfully, 22 and their heart is set on 23 their own advantage. 24
Micah 2:1-2
Context2:1 Those who devise sinful plans are as good as dead, 25
those who dream about doing evil as they lie in bed. 26
As soon as morning dawns they carry out their plans, 27
because they have the power to do so.
2:2 They confiscate the fields they desire,
and seize the houses they want. 28
They defraud people of their homes, 29
and deprive people of the land they have inherited. 30
Micah 3:2-3
Context3:2 yet you 31 hate what is good, 32
and love what is evil. 33
You flay my people’s skin 34
and rip the flesh from their bones. 35
3:3 You 36 devour my people’s flesh,
strip off their skin,
and crush their bones.
You chop them up like flesh in a pot 37 –
like meat in a kettle.
Micah 3:5
Context3:5 This is what the Lord says: “The prophets who mislead my people
are as good as dead. 38
If someone gives them enough to eat,
they offer an oracle of peace. 39
But if someone does not give them food,
they are ready to declare war on him. 40
Micah 3:11
Context3:11 Her 41 leaders take bribes when they decide legal cases, 42
her priests proclaim rulings for profit,
and her prophets read omens for pay.
Yet they claim to trust 43 the Lord and say,
“The Lord is among us. 44
Disaster will not overtake 45 us!”
Zephaniah 3:3-4
Context3:3 Her princes 46 are as fierce as roaring lions; 47
her rulers 48 are as hungry as wolves in the desert, 49
who completely devour their prey by morning. 50
3:4 Her prophets are proud; 51
they are deceitful men.
Her priests defile what is holy; 52
they break God’s laws. 53
Luke 16:14
Context16:14 The Pharisees 54 (who loved money) heard all this and ridiculed 55 him.
Luke 16:1
Context16:1 Jesus 56 also said to the disciples, “There was a rich man who was informed of accusations 57 that his manager 58 was wasting 59 his assets.
Luke 3:3
Context3:3 He 60 went into all the region around the Jordan River, 61 preaching a baptism of repentance for the forgiveness of sins. 62
Luke 3:2
Context3:2 during the high priesthood 63 of Annas and Caiaphas, the word 64 of God came to John the son of Zechariah in the wilderness. 65
Luke 2:3
Context2:3 Everyone 66 went to his own town 67 to be registered.
Luke 2:14-15
Context2:14 “Glory 68 to God in the highest,
and on earth peace among people 69 with whom he is pleased!” 70
2:15 When 71 the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem 72 and see this thing that has taken place, that the Lord 73 has made known to us.”
[8:10] 1 sn See Jer 6:12-15 for parallels to 8:10-12. The words of Jeremiah to the people may have been repeated on more than one occasion or have been found appropriate to more than one of his collection of messages in written and edited form. See Jer 36:4 and Jer 36:28 for reference to at least two of these collections.
[14:18] 2 tn The word “starvation” has been translated “famine” elsewhere in this passage. It is the word which refers to hunger. The “starvation” here may be war induced and not simply that which comes from famine per se. “Starvation” will cover both.
[14:18] 3 tn The meaning of these last two lines is somewhat uncertain. The meaning of these two lines is debated because of the uncertainty of the meaning of the verb rendered “go about their business” (סָחַר, sakhar) and the last phrase translated here “without any real understanding.” The verb in question most commonly occurs as a participle meaning “trader” or “merchant” (cf., e.g., Ezek 27:21, 36; Prov 31:14). It occurs as a finite verb elsewhere only in Gen 34:10, 21; 42:34 and there in a literal sense of “trading,” “doing business.” While the nuance is metaphorical here it need not extend to “journeying into” (cf., e.g., BDB 695 s.v. סָחַר Qal.1) and be seen as a reference to exile as is sometimes assumed. That seems at variance with the causal particle which introduces this clause, the tense of the verb, and the surrounding context. People are dying in the land (vv. 17-18a) not because prophet and priest have gone (the verb is the Hebrew perfect or past) into exile but because prophet and priest have no true knowledge of God or the situation. The clause translated here “without having any real understanding” (Heb “and they do not know”) is using the verb in the absolute sense indicated in BDB 394 s.v. יָדַע Qal.5 and illustrated in Isa 1:3; 56:10. For a more thorough discussion of the issues one may consult W. McKane, Jeremiah (ICC), 1:330-31.
[22:17] 4 tn Heb “Your eyes and your heart do not exist except for dishonest gain and for innocent blood to shed [it] and for fraud and for oppression to do [them].” The sentence has been broken up to conform more to English style and the significance of “eyes” and “heart” explained before they are introduced into the translation.
[23:11] 5 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
[23:11] 6 tn Heb “Oracle of the
[56:10] 7 sn The “watchmen” are probably spiritual leaders, most likely prophets and priests, responsible for giving the people moral direction.
[56:10] 8 tn Heb “they do not know”; KJV “they are all ignorant”; NIV “they all lack knowledge.”
[56:10] 9 tn The Hebrew text has הֹזִים (hozim), which appears to be derived from an otherwise unattested verbal root הָזָה (hazah). On the basis of alleged cognates, BDB 223 s.v. הָזָה offers the definition “dream, rave” while HALOT 243 s.v. הזה lists “pant.” In this case the dog metaphor of the preceding lines continues. The reference to dogs at the beginning of v. 11 favors the extension of the metaphor. The Qumran scroll 1QIsaa has חזים (“seers”) here. In this case the “watchmen” are directly identified as prophets and depicted as lazy.
[56:11] 10 sn The phrase never full alludes to the greed of the leaders.
[56:11] 11 tn Heb “for his gain from his end.”
[56:12] 12 tn The words “each one says” are supplied in the translation for clarification.
[56:12] 13 tn Heb “great, [in] abundance, very much,” i.e., “very great indeed.” See HALOT 452 s.v. יֶתֶר.
[57:17] 14 tn Heb “and I struck him, hiding, and I was angry.” פָּנַיִם (panayim, “face”) is the implied object of “hiding.”
[57:17] 15 tn Heb “and he walked [as an] apostate in the way of his heart.”
[22:12] 16 tn Heb “usury and interest you take.” See 18:13, 17. This kind of economic exploitation violated the law given in Lev 25:36.
[22:12] 17 sn Forgetting the Lord is also addressed in Deut 6:12; 8:11, 14; Jer 3:21; 13:25; Ezek 23:35; Hos 2:15; 8:14; 13:6.
[22:12] 18 tn The second person verb forms are feminine singular in Hebrew, indicating that the personified city is addressed here as representing its citizens.
[33:31] 19 tn Heb “as people come.” Apparently this is an idiom indicating that they come in crowds. See D. I. Block, Ezekiel (NICOT), 2:264.
[33:31] 20 tn The word “as” is supplied in the translation.
[33:31] 22 tn Heb “They do lust with their mouths.”
[33:31] 23 tn Heb “goes after.”
[33:31] 24 tn The present translation understands the term often used for “unjust gain” in a wider sense, following M. Greenberg, who also notes that the LXX uses a term which can describe either sexual or ritual pollution. See M. Greenberg, Ezekiel (AB), 2:687.
[2:1] 25 tn Heb “Woe to those who plan sin.” The Hebrew term הוֹי (hoy, “woe”; “ah”) was a cry used in mourning the dead.
[2:1] 26 tn Heb “those who do evil upon their beds.”
[2:1] 27 tn Heb “at the light of morning they do it.”
[2:2] 28 tn Heb “they desire fields and rob [them], and houses and take [them] away.”
[2:2] 29 tn Heb “and they oppress a man and his home.”
[2:2] 30 tn Heb “and a man and his inheritance.” The verb עָשַׁק (’ashaq, “to oppress”; “to wrong”) does double duty in the parallel structure and is understood by ellipsis in the second line.
[3:2] 31 tn Heb “the ones who.”
[3:2] 34 tn Heb “their skin from upon them.” The referent of the pronoun (“my people,” referring to Jacob and/or the house of Israel, with the
[3:2] 35 tn Heb “and their flesh from their bones.”
[3:3] 37 tc The MT reads “and they chop up as in a pot.” The translation assumes an emendation of כַּאֲשֶׁר (ka’asher, “as”) to כִּשְׁאֵר (kish’er, “like flesh”).
[3:5] 38 tn Heb “concerning the prophets, those who mislead my people.” The first person pronominal suffix is awkward in a quotation formula that introduces the words of the
[3:5] 39 tn Heb “those who bite with their teeth and cry out, ‘peace.’” The phrase “bite with the teeth” is taken here as idiomatic for eating. Apparently these prophets were driven by mercenary motives. If they were paid well, they gave positive oracles to their clients, but if someone could not afford to pay them, they were hostile and delivered oracles of doom.
[3:5] 40 tn Heb “but [as for the one] who does not place [food] in their mouths, they prepare for war against him.”
[3:11] 41 sn The pronoun Her refers to Jerusalem (note the previous line).
[3:11] 42 tn Heb “judge for a bribe.”
[3:11] 43 tn Heb “they lean upon” (so KJV, NIV, NRSV); NAB “rely on.”
[3:11] 44 tn Heb “Is not the
[3:11] 45 tn Or “come upon” (so many English versions); NCV “happen to us”; CEV “come to us.”
[3:3] 47 tn Heb “her princes in her midst are roaring lions.” The metaphor has been translated as a simile (“as fierce as”) for clarity.
[3:3] 48 tn Traditionally “judges.”
[3:3] 49 tn Heb “her judges [are] wolves of the evening,” that is, wolves that prowl at night. The translation assumes an emendation to עֲרָבָה (’aravah, “desert”). For a discussion of this and other options, see Adele Berlin, Zephaniah (AB 25A), 128. The metaphor has been translated as a simile (“as hungry as”) for clarity.
[3:3] 50 tn Heb “they do not gnaw [a bone] at morning.” The precise meaning of the line is unclear. The statement may mean these wolves devour their prey so completely that not even a bone is left to gnaw by the time morning arrives. For a discussion of this and other options, see Adele Berlin, Zephaniah (AB 25A), 129.
[3:4] 51 sn Applied to prophets, the word פֹּחֲזִים (pokhazim, “proud”) probably refers to their audacity in passing off their own words as genuine prophecies from the
[3:4] 52 tn Or “defile the temple.”
[3:4] 53 tn Heb “they treat violently [the] law.”
[16:14] 54 sn See the note on Pharisees in 5:17.
[16:14] 55 tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).
[16:1] 56 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[16:1] 57 tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”
[16:1] 58 sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.
[16:1] 59 tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).
[3:3] 60 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:3] 61 tn “River” is not in the Greek text but is supplied for clarity.
[3:3] 62 sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10-14).
[3:2] 63 sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from
[3:2] 64 tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rJhma), and thus could refer to the call of the Lord to John to begin ministry.
[2:3] 66 tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:3] 67 tn Or “hometown” (so CEV).
[2:14] 68 sn Glory here refers to giving honor to God.
[2:14] 69 tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.
[2:14] 70 tc Most witnesses (א2 B2 L Θ Ξ Ψ Ë1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).
[2:15] 71 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[2:15] 72 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:15] 73 sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.
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