1 Kings 13:17

13:17 For the Lord gave me strict orders, ¹  ‘Do not eat or drink ²  there; do not go back the way you came.’”

Genesis 3:7

3:7 Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves.

Esther 6:13

6:13 Haman then related to his wife Zeresh and to all his friends everything that had happened to him. These wise men, ³  along with his wife Zeresh, said to him, “If indeed this Mordecai before whom you have begun to fall is Jewish, ⁴  you will not prevail against him. No, you will surely fall before him!”

Jeremiah 2:19

2:19 Your own wickedness will bring about your punishment.

Your unfaithful acts will bring down discipline on you. ⁵ 

Know, then, and realize how utterly harmful ⁶ 

it was for you to reject me, the Lord your God, ⁷ 

to show no respect for me,” ⁸ 

says the Lord God who rules over all. ⁹ 

Galatians 1:8-9

1:8 But even if we (or an angel from heaven) should preach ¹⁰  a gospel contrary to the one we preached to you, ¹¹  let him be condemned to hell! ¹²  1:9 As we have said before, and now I say again, if any one is preaching to you a gospel contrary to what you received, let him be condemned to hell! ¹³ 

[13:17]  ¹ tn Heb “for a word to me by the word of the Lord.”

[13:17]  ² tn Heb “eat food and drink water.”

[6:13]  ³ tc Part of the Greek tradition and the Syriac Peshitta understand this word as “friends,” probably reading the Hebrew term רֲכָמָיו (rakhamayv, “his friends”) rather than the reading of the MT חֲכָמָיו (hakhamayv, “his wise men”). Cf. NLT “all his friends”; the two readings appear to be conflated by TEV as “those wise friends of his.”

[6:13]  ⁴ tn Heb “from the seed of the Jews”; KJV, ASV similar.

[2:19]  ⁵ tn Or “teach you a lesson”; Heb “rebuke/chide you.”

[2:19]  ⁶ tn Heb “how evil and bitter.” The reference is to the consequences of their acts. This is a figure of speech (hendiadys) where two nouns or adjectives joined by “and” introduce a main concept modified by the other noun or adjective.

[2:19]  ⁷ tn Heb “to leave the Lord your God.” The change in person is intended to ease the problem of the rapid transition, which is common in Hebrew style but not in English, from third to first person between this line and the next.

[2:19]  ⁸ tn Heb “and no fear of me was on you.”

[2:19]  ⁹ tn Heb “the Lord Yahweh, [the God of] hosts.” For the title Lord God see the study note on 1:6. For the title “who rules over all” see the following study note. The title “the Lord who rules over all” is a way of rendering the title “Yahweh of armies.” It is an abbreviation of a longer title “Yahweh the God of armies” which occurs five times in Jeremiah (see, e.g., 44:7). The abbreviated title occurs seventy-seven times in the book of Jeremiah. On thirty-two occasions it is further qualified by the title “the God of Israel,” showing his special relation to Israel. On six occasions it is preceded by the title “Lord” (see, e.g., 46:10) and twice it is preceded by the title “the King” (see, e.g., 51:17). Both titles emphasize his sovereignty. Twice it is said that he is the maker of all things (10:16; 51:19), and once it is said that he made the earth and the people and animals on it and gives them into the control of whomever he wishes (27:4-5). On two occasions it is emphasized that he also made the heavenly elements and controls the natural elements of wind, rain, thunder, and hail (31:35; 51:14-16). All this is consistent with usage elsewhere where the “armies” over which he has charge are identified as (1) the angels which surround his throne (Isa 6:3, 5; 1 Kgs 22:19) and which he sends to protect his servants (2 Kgs 6:17), (2) the natural forces of thunder, rain, and hail (Isa 29:6; Josh 10:11; Judg 5:4, 5) through which he sends the enemy into panic and “gums” up their chariot wheels, (3) the armies of Israel (1 Sam 17:45) which he leads into battle (Num 10:34-35; Josh 5:14, 15) and for whom he fights as a mighty warrior (Exod 15:3; Isa 42:13; Ps 24:8), and even (4) the armies of the nations which he musters against his disobedient people (Isa 13:14). This title is most commonly found in the messenger formula “Thus says…” introducing both oracles of judgment (on Israel [e.g., 9:7, 15] and on the nations [e.g. 46:19; 50:18]; and see in general 25:29-32). It emphasizes his sovereignty as the king and creator, the lord of creation and of history, and the just judge who sees and knows all (11:20; 20:12) and judges each person and nation according to their actions (Jer 32:18-19). In the first instance (in the most dominant usage) this will involve the punishment of his own people through the agency of the Babylonians (cf., e.g., 25:8-9). But it will also include the punishment of all nations, including Babylon itself (cf. Jer 25:17-26, 32-38), and will ultimately result in the restoration of his people and a new relation with them (30:8; 31:35-37).

[1:8]  ¹⁰ tc ‡ Most witnesses have ὑμῖν (Jumin, “to you”) either after (א² A [D* ὑμᾶς] 6 33 326 614 945 1881 Ï Tert^pt Ambst) or before (Ì^51vid B H 0278 630 1175 [1739* ἡμῖν]) εὐαγγελίζηται (euaggelizhtai, “should preach” [or some variation on the form of this verb]). But the fact that it floats suggests its inauthenticity, especially since it appears to be a motivated reading for purposes of clarification. The following witnesses lack the pronoun: א* F G Ψ ar b g Cyp Mcion^T Tert^pt Lcf. The external evidence admittedly is not as weighty as evidence for the pronoun, but coupled with strong internal evidence the shorter reading should be considered original. Although it is possible that scribes may have deleted the pronoun to make Paul’s statement seem more universal, the fact that the pronoun floats suggests otherwise. NA²⁷ has the pronoun in brackets, indicating doubt as to its authenticity.

[1:8]  ¹¹ tn Or “other than the one we preached to you.”

[1:8]  ¹² tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.

[1:9]  ¹³ tn See the note on this phrase in the previous verse.