1 Kings 12:30

12:30 This caused Israel to sin; ¹  the people went to Bethel and Dan to worship the calves. ² 

1 Kings 13:34

13:34 This sin caused Jeroboam’s dynasty ³  to come to an end and to be destroyed from the face of the earth.

1 Kings 15:30

15:30 This happened because of the sins which Jeroboam committed and which he made Israel commit. These sins angered the Lord God of Israel. ⁴ 

1 Kings 15:34

15:34 He did evil in the sight of ⁵  the Lord; he followed in Jeroboam’s footsteps and encouraged Israel to sin. ⁶ 

1 Kings 16:2

16:2 “I raised you up ⁷  from the dust and made you ruler over my people Israel. Yet you followed in Jeroboam’s footsteps ⁸  and encouraged my people Israel to sin; their sins have made me angry. ⁹ 

Exodus 32:21

32:21 Moses said to Aaron, “What did this people do to you, that you have brought on them so great a sin?”

Exodus 32:35

32:35 And the Lord sent a plague on the people because they had made the calf ¹⁰  – the one Aaron made. ¹¹ 

Jeremiah 5:31

5:31 The prophets prophesy lies.

The priests exercise power by their own authority. ¹² 

And my people love to have it this way.

But they will not be able to help you when the time of judgment comes! ¹³ 

Hosea 5:11-12

5:11 Ephraim will be oppressed, ¹⁴  crushed ¹⁵  under judgment, ¹⁶ 

because he was determined to pursue worthless idols. ¹⁷ 

The Curse of the Incurable Wound

5:12 I will be like a moth to Ephraim,

like wood rot ¹⁸  to the house of Judah.

Micah 6:16

6:16 You implement the regulations of Omri,

and all the practices of Ahab’s dynasty; ¹⁹ 

you follow their policies. ²⁰ 

Therefore I will make you an appalling sight, ²¹ 

the city’s ²²  inhabitants will be taunted derisively, ²³ 

and nations will mock all of you.” ²⁴ 

Matthew 18:7

18:7 Woe to the world because of stumbling blocks! It ²⁵  is necessary that stumbling blocks come, but woe to the person through whom they come.

Romans 14:13

Exhortation for the Strong not to Destroy the Weak

14:13 Therefore we must not pass judgment on one another, but rather determine never to place an obstacle or a trap before a brother or sister. ²⁶ 

[12:30]  ¹ tn Heb “and this thing became a sin.”

[12:30]  ² tc The MT reads “and the people went before the one to Dan.” It is likely that some words have been accidentally omitted and that the text originally said, “and the people went before the one at Bethel and before the one at Dan.”

[13:34]  ³ tn Heb “house.”

[15:30]  ⁴ tn Heb “because of Jeroboam which he committed and which he made Israel commit, by his provocation by which he made the Lord God of Israel angry.”

[15:34]  ⁵ tn Heb “in the eyes of.”

[15:34]  ⁶ tn Heb “and he walked in the way of Jeroboam and in his sin which he made Israel sin.”

[16:2]  ⁷ tn The Hebrew text has “because” at the beginning of the sentence. In the Hebrew text vv. 2-3 are one sentence comprised of a causal clause giving the reason for divine punishment (v. 2) and the main clause announcing the punishment (v. 3). The translation divides this sentence for stylistic reasons.

[16:2]  ⁸ tn Heb “walked in the way of Jeroboam.”

[16:2]  ⁹ tn Heb “angering me by their sins.”

[32:35]  ¹⁰ tn The verse is difficult because of the double reference to the making of the calf. The NJPS’s translation tries to reconcile the two by reading “for what they did with the calf that Aaron had made.” B. S. Childs (Exodus [OTL], 557) explains in some detail why this is not a good translation based on syntactical grounds; he opts for the conclusion that the last three words are a clumsy secondary addition. It seems preferable to take the view that both are true, Aaron is singled out for his obvious lead in the sin, but the people sinned by instigating the whole thing.

[32:35]  ¹¹ sn Most commentators have difficulty with this verse. W. C. Kaiser says the strict chronology is not always kept, and so the plague here may very well refer to the killing of the three thousand (“Exodus,” EBC 2:481).

[5:31]  ¹² tn Heb “they shall rule at their hands.” Since the word “hand” can be used figuratively for authority or mean “side” and the pronoun “them” can refer to the priests themselves or the prophets, the following translations have also been suggested: “the priests rule under their [the prophets’] directions,” or “the priests rule in league with them [the prophets].” From the rest of the book it would appear that the prophets did not exercise authority over the priests nor did they exercise the same authority over the people that the priests did. Hence it probably mean “by their own hand/power/authority.”

[5:31]  ¹³ tn Heb “But what will you do at its end?” The rhetorical question implies a negative answer: “Nothing!”

[5:11]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn The meaning of the Hebrew term translated “worthless idols” is uncertain; cf. KJV “the commandment”; NASB “man’s command”; NAB “filth”; NRSV “vanity.”

[5:12]  ¹⁸ tn The noun רָקָב (raqav, “rottenness, decay”) refers to wood rot caused by the ravages of worms (BDB 955 s.v. רָקָב); cf. NLT “dry rot.” The related noun רִקָּבוֹן (riqqavon) refers to “rotten wood” (Job 41:27).

[6:16]  ¹⁹ tn Heb “the edicts of Omri are kept, and all the deeds of the house of Ahab.”

[6:16]  ²⁰ tn Heb “and you walk in their plans.”

[6:16]  ²¹ tn The Hebrew term שַׁמָּה (shammah) can refer to “destruction; ruin,” or to the reaction it produces in those who witness the destruction.

[6:16]  ²² tn Heb “her”; the referent (the city) has been specified in the translation for clarity.

[6:16]  ²³ tn Heb “[an object] of hissing,” which was a way of taunting someone.

[6:16]  ²⁴ tc The translation assumes an emendation of the MT’s עַמִּי (’ammi, “my people”) to עַמִּים (’ammim, “nations”).

[18:7]  ²⁵ tn Grk “For it.” Here γάρ (gar) has not been translated.

[14:13]  ²⁶ tn Grk “brother.”