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
21:27 The wicked person’s sacrifice 8 is an abomination;
how much more 9 when he brings it with evil intent! 10
6:16 “When 11 you fast, do not look sullen like the hypocrites, for they make their faces unattractive 12 so that people will see them fasting. I tell you the truth, 13 they have their reward.
18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. 18 (Now it was very early morning.) 19 They 20 did not go into the governor’s residence 21 so they would not be ceremonially defiled, but could eat the Passover meal.
1 tn Heb “she wrote on the scrolls, saying.”
2 tn Heb “his.”
3 tn Heb “elders.”
4 tn Heb “and the nobles who were living in his city.”
5 tn Heb “did as Jezebel sent to them, just as was written in the scrolls which she sent to them.”
6 tn Heb “led him.”
7 tn Heb “and they stoned him with stones and he died.”
8 tn Heb “the sacrifice of the wicked” (so KJV, NAB, NASB, NIV, NRSV). This is a subjective genitive. The foundational clause states that ritual acts of worship brought by the wicked (thus a subjective genitive) are detestable to God. The “wicked” refers here to people who are not members of the covenant (no faith) and are not following after righteousness (no acceptable works). But often they participate in sanctuary ritual, which amounts to hypocrisy.
9 sn This rhetorical device shows that if the act is abomination, the wicked heart is an even greater sin. It argues from the lesser to the greater.
10 tn The noun זִמָּה (zimmah) means “plan; device; wickedness”; here it indicates that the person is coming to the ritual with “sinful purpose.” Some commentators suggest that this would mean he comes with the sacrifice as a bribe to pacify his conscience for a crime committed, over which he has little remorse or intent to cease (cf. NLT “with ulterior motives”). In this view, people in ancient Israel came to think that sacrifices could be given for any reason without genuine submission to God.
11 tn Here δέ (de) has not been translated.
12 tn Here the term “disfigure” used in a number of translations was not used because it could convey to the modern reader the notion of mutilation. L&N 79.17 states, “‘to make unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16.”
13 tn Grk “Truly (ἀμήν, amhn), I say to you.”
14 tc The most important
15 tn Grk “who,” continuing the sentence begun in v. 46.
16 sn How they were able to devour widows’ houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.
17 tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).
18 tn Grk “to the praetorium.”
19 sn This is a parenthetical note by the author.
20 tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
21 tn Grk “into the praetorium.”