1 Samuel 4:21-22

4:21 She named the boy Ichabod, ¹  saying, “The glory has departed from Israel,” referring to the capture of the ark of God and the deaths of her father-in-law and her husband. 4:22 She said, “The glory has departed from Israel, because the ark of God has been captured.”

Isaiah 65:15

65:15 Your names will live on in the curse formulas of my chosen ones. ² 

The sovereign Lord will kill you,

but he will give his servants another name.

Jeremiah 7:4

7:4 Stop putting your confidence in the false belief that says, ³  “We are safe! ⁴  The temple of the Lord is here! The temple of the Lord is here! The temple of the Lord is here!” ⁵ 

Jeremiah 7:11-14

7:11 Do you think this temple I have claimed as my own ⁶  is to be a hideout for robbers? ⁷  You had better take note! ⁸  I have seen for myself what you have done! says the Lord. 7:12 So, go to the place in Shiloh where I allowed myself to be worshiped ⁹  in the early days. See what I did to it ¹⁰  because of the wicked things my people Israel did. 7:13 You also have done all these things, says the Lord, and I have spoken to you over and over again. ¹¹  But you have not listened! You have refused to respond when I called you to repent! ¹²  7:14 So I will destroy this temple which I have claimed as my own, ¹³  this temple that you are trusting to protect you. I will destroy this place that I gave to you and your ancestors, ¹⁴  just like I destroyed Shiloh. ¹⁵ 

Jeremiah 26:6

26:6 If you do not obey me, ¹⁶  then I will do to this temple what I did to Shiloh. ¹⁷  And I will make this city an example to be used in curses by people from all the nations on the earth.’”

Ezekiel 24:21-25

24:21 Say to the house of Israel, ‘This is what the sovereign Lord says: Realize I am about to desecrate my sanctuary – the source of your confident pride, ¹⁸  the object in which your eyes delight, ¹⁹  and your life’s passion. ²⁰  Your very own sons and daughters whom you have left behind will die ²¹  by the sword. 24:22 Then you will do as I have done: You will not cover your lip or eat food brought by others. ²²  24:23 Your turbans will be on your heads and your sandals on your feet; you will not mourn or weep, but you will rot ²³  for your iniquities ²⁴  and groan among yourselves. 24:24 Ezekiel will be an object lesson for you; you will do all that he has done. When it happens, then you will know that I am the sovereign Lord.’

24:25 “And you, son of man, this is what will happen on the day I take ²⁵  from them their stronghold – their beautiful source of joy, the object in which their eyes delight, and the main concern of their lives, ²⁶  as well as their sons and daughters: ²⁷ 

Hosea 1:9-10

1:9 Then the Lord ²⁸  said: “Name him ‘Not My People’ (Lo-Ammi), because you ²⁹  are not my people and I am not your ³⁰  God.” ³¹ 

The Restoration of Israel

1:10 (2:1) ³²  However, ³³  in the future the number of the people ³⁴  of Israel will be like the sand of the sea which can be neither measured nor numbered. Although ³⁵  it was said to them, “You are not my people,” it will be said to them, “You are ³⁶  children ³⁷  of the living God!”

Hosea 10:5

The Calf Idol and Idolaters of Samaria Will Be Exiled

10:5 The inhabitants ³⁸  of Samaria will lament ³⁹  over the calf idol ⁴⁰  of Beth Aven. ⁴¹ 

Its people will mourn over it;

its idolatrous priests will wail ⁴²  over it, ⁴³ 

because its splendor will be taken from them ⁴⁴  into exile.

Zephaniah 3:11

3:11 In that day you ⁴⁵  will not be ashamed of all your rebelliousness against me, ⁴⁶ 

for then I will remove from your midst those who proudly boast, ⁴⁷ 

and you will never again be arrogant on my holy hill.

Matthew 3:7-10

3:7 But when he saw many Pharisees ⁴⁸  and Sadducees ⁴⁹  coming to his baptism, he said to them, “You offspring of vipers! Who warned you to flee from the coming wrath? 3:8 Therefore produce fruit ⁵⁰  that proves your ⁵¹  repentance, 3:9 and don’t think you can say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones! 3:10 Even now the ax is laid at ⁵²  the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.

Matthew 21:43-45

21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people ⁵³  who will produce its fruit. 21:44 The one who falls on this stone will be broken to pieces, and the one on whom it falls will be crushed.” ⁵⁴  21:45 When ⁵⁵  the chief priests and the Pharisees ⁵⁶  heard his parables, they realized that he was speaking about them.

Acts 6:11-14

6:11 Then they secretly instigated ⁵⁷  some men to say, “We have heard this man ⁵⁸  speaking blasphemous words against Moses and God.” 6:12 They incited the people, the ⁵⁹  elders, and the experts in the law; ⁶⁰  then they approached Stephen, ⁶¹  seized him, and brought him before the council. ⁶²  6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ⁶³  and the law. ⁶⁴  6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ⁶⁵  that Moses handed down to us.”

Acts 22:21-22

22:21 Then ⁶⁶  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd ⁶⁷  was listening to him until he said this. ⁶⁸  Then ⁶⁹  they raised their voices and shouted, ⁷⁰  “Away with this man ⁷¹  from the earth! For he should not be allowed to live!” ⁷² 

Romans 11:7-12

11:7 What then? Israel failed to obtain what it was diligently seeking, but the elect obtained it. The ⁷³  rest were hardened, 11:8 as it is written,

“God gave them a spirit of stupor,

eyes that would not see and ears that would not hear,

to this very day.” ⁷⁴ 

11:9 And David says,

“Let their table become a snare and trap,

a stumbling block and a retribution for them;

11:10 let their eyes be darkened so that they may not see,

and make their backs bend continually.” ⁷⁵ 

11:11 I ask then, they did not stumble into an irrevocable fall, ⁷⁶  did they? Absolutely not! But by their transgression salvation has come to the Gentiles, to make Israel ⁷⁷  jealous. 11:12 Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration ⁷⁸  bring?

[4:21]  ¹ sn The name Ichabod (אִי־כָבוֹד) may mean, “Where is the glory?”

[65:15]  ² tn Heb “you will leave your name for an oath to my chosen ones.”

[7:4]  ³ tn Heb “Stop trusting in lying words which say.”

[7:4]  ⁴ tn The words “We are safe!” are not in the text but are supplied in the translation for clarity.

[7:4]  ⁵ tn Heb “The temple of the Lord, the temple of the Lord, the temple of the Lord are these (i.e., these buildings).” Elsewhere triple repetition seems to mark a kind of emphasis (cf. Isa 6:3; Jer 22:29; Ezek 21:27 [32 HT]). The triple repetition that follows seems to be Jeremiah’s way of mocking the (false) sense of security that people had in the invincibility of Jerusalem because God dwelt in the temple. They appeared to be treating the temple as some kind of magical charm. A similar feeling had grown up around the ark in the time of the judges (cf. 1 Sam 3:3) and the temple and city of Jerusalem in Micah’s day (cf. Mic 3:11). It is reflected also in some of the Psalms (cf., e.g., Ps 46, especially v. 5).

[7:11]  ⁶ tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.

[7:11]  ⁷ tn Heb “Is this house…a den/cave of robbers in your eyes?”

[7:11]  ⁸ tn Heb “Behold!”

[7:12]  ⁹ tn Heb “where I caused my name to dwell.” The translation does not adequately represent the theology of the Lord’s deliberate identification with a place where he chose to manifest his presence and desired to be worshiped (cf. Exod 20:25; Deut 16:2, 6, 11).

[7:12]  ¹⁰ sn The place in Shiloh…see what I did to it. This refers to the destruction of Shiloh by the Philistines circa 1050 b.c. (cf. Ps 78:60). The destruction of Shiloh is pertinent to the argument. The presence of the tabernacle and ark of the covenant did not prevent Shiloh from being destroyed when Israel sinned. The people of Israel used the ark as a magic charm but it did not prevent them from being defeated or the ark being captured (1 Sam 4:3, 11, 21-22).

[7:13]  ¹¹ tn This reflects a Hebrew idiom (e.g., 7:25; 11:7; 25:3, 4), i.e., an infinitive of a verb meaning “to do something early [or eagerly]” followed by an infinitive of another verb of action. Cf. HALOT 1384 s.v. שָׁכַם Hiph.2.

[7:13]  ¹² tn Heb “I called to you and you did not answer.” The words “to repent” are not in the text but are supplied in the translation for clarity.

[7:14]  ¹³ tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.

[7:14]  ¹⁴ tn Heb “fathers” (also in vv. 22, 25, 26).

[7:14]  ¹⁵ tn Heb “I will do to this house which I…in which you put…and to this place which…as I did to Shiloh.”

[26:6]  ¹⁶ tn 26:4-6 are all one long sentence containing a long condition with subordinate clauses (vv. 4-5) and a compound consequence in v. 6: Heb “If you will not obey me by walking in my law…by paying attention to the words of the prophets which…and you did not pay heed, then I will make…and I will make…” The sentence has been broken down in conformity to contemporary English style but an attempt has been made to reflect all the subordinations in the English translation.

[26:6]  ¹⁷ sn See the study note on Jer 7:13.

[24:21]  ¹⁸ tn Heb “the pride of your strength” means “your strong pride.”

[24:21]  ¹⁹ sn Heb “the delight of your eyes.” Just as Ezekiel was deprived of his beloved wife (v. 16, the “desire” of his “eyes”) so the Lord would be forced to remove the object of his devotion, the temple, which symbolized his close relationship to his covenant people.

[24:21]  ²⁰ tn Heb “the object of compassion of your soul.” The accentuation in the traditional Hebrew text indicates that the descriptive phrases (“the source of your confident pride, the object in which your eyes delight, and your life’s passion”) modify the preceding “my sanctuary.”

[24:21]  ²¹ tn Heb “fall.”

[24:22]  ²² tn See v. 17.

[24:23]  ²³ tn The same verb appears in 4:17 and 33:10.

[24:23]  ²⁴ tn Or “in your punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here; 3:18, 19; 4:17; 7:13, 16; 18:17, 18, 19, 20; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment” for iniquity or “guilt” of iniquity.

[24:25]  ²⁵ tn Heb “(Will) it not (be) in the day I take?”

[24:25]  ²⁶ tn Heb “the uplifting of their soul.” According to BDB 672 s.v. מַשָּׂא 2, the term “uplifting” refers to “that to which they lift up their soul, their heart’s desire.” However, this text is the only one listed for this use. It seems more likely that the term has its well-attested nuance of “burden, load,” here and refers to that which weighs them down emotionally and is a constant source of concern or worry.

[24:25]  ²⁷ tn In the Hebrew text there is no conjunction before “their sons and daughters.” For this reason one might assume that the preceding descriptive phrases refer to the sons and daughters, but verse 21 suggests otherwise. The descriptive phrases appear to refer to the “stronghold,” which parallels “my sanctuary” in verse 21. The children constitute a separate category.

[1:9]  ²⁸ tn Heb “Then he said”; the referent (the Lord) has been specified in the translation for clarity. As in v. 6, many English versions specify the speaker here.

[1:9]  ²⁹ tn The independent personal pronoun אַתֶּם (’attem, “you”) is a plural form, referring to the people of Israel as a whole. To make this clear TEV translates this as third person: “the people of Israel are not my people” (cf. CEV, NLT).

[1:9]  ³⁰ tn The pronominal suffix on the preposition לָכֶם (lakhem, “your”) is a plural form, referring to the people of Israel as a whole.

[1:9]  ³¹ tc The MT reads לֹא־אֶהְיֶה לָכֶם (lo’-’ehyeh lakhem, “I will not be yours”). The editors of BHS suggest emending the text to לֹא־אֱלֹהֵיכֶם (lo’-’elohekhem, “I will not be your God”). The emendation creates a tighter parallel with the preceding אַתֶּם לֹא עַמִּי (’attem lo’ ’ammi, “you are not my people”). Because of a lack of external evidence, however, the reading of the MT should be retained.

[1:10]  ³² sn Beginning with 1:10, the verse numbers through 2:23 in the English Bible differ by two from the verse numbers in the Hebrew text (BHS), with 1:10 ET = 2:1 HT, 1:11 ET = 2:2 HT, 2:1 ET = 2:3 HT, etc., through 2:23 ET = 2:25 HT. Beginning with 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[1:10]  ³³ tn The vav prefixed to וְהָיָה (véhaya) functions in an adversative sense: “however” (see R. J. Williams, Hebrew Syntax, 71, §432).

[1:10]  ³⁴ tn Heb “sons” (so NASB); KJV, ASV “the children”; NAB, NIV “the Israelites.”

[1:10]  ³⁵ tn Heb “in the place” (בִּמְקוֹם, bimqom). BDB 880 s.v. מָקוֹם 7.b suggests that בִּמְקוֹם (preposition בְּ, bet, + noun מָקוֹם, maqom) is an idiom carrying a concessive sense: “instead of” (e.g., Isa 33:21; Hos 2:1). However, HALOT suggests that it functions in a locative sense: “in the same place” (HALOT 626 s.v. מָקוֹם 2b; e.g., 1 Kgs 21:19; Isa 33:21; Hos 2:1).

[1:10]  ³⁶ tn The predicate nominative, “You are…,” is supplied in the translation for stylistic reasons.

[1:10]  ³⁷ tn Heb “sons” (so KJV, NASB, NIV).

[10:5]  ³⁸ tc The MT reads the singular construct noun שְׁכַן (shÿkhan, “the inhabitant [of Samaria]”), while the LXX and Syriac reflect the plural construct noun שְׁכַנֵי (shÿkhane, “the inhabitants [of Samaria]”). The singular noun may be a collective referring to the population of Samaria as a whole (BDB 1015 s.v. שָׁכֵן; e.g., Isa 33:24). Most English translations view this as a reference to the inhabitants of the city as a whole (KJV, RSV, NAB, NASB, NIV, NRSV, NJPS, TEV, CEV, NLT).

[10:5]  ³⁹ tc The MT reads יָגוּרוּ (yaguru, Qal imperfect 3rd person common plural from III גוּר, gur, “to dread”; see BDB 159 s.v. III גוּר 1). This reading is followed by most English versions but is syntactically awkward because III גוּר (“to dread”) is used nowhere else with the preposition לְ (lamed, “they are in dread for…”?). BDB suggests reading יָנוּדוּ (yanudu, Qal imperfect 3rd person common plural from נוּד, nud, “to lament”; BDB 626 s.v. נוּד 2.a) which harmonizes better with the parallelism with אָבַל (’aval, “to mourn”) in the following line. The verb נוּד (“to lament”) is used with the preposition לְ in the idiom “to lament for” (e.g., Isa 51:19; Jer 15:5; 16:5; 48:17; Nah 3:7). This involves simple orthographic confusion between ג (gimel) and נ (nun), as well as ר (resh) and ד (dalet) which were often confused by the scribes.

[10:5]  ⁴⁰ tc The MT reads the plural לְעֶגְלוֹת (lÿ’eglot, “for the calves”), while some Greek versions (LXX, Theodotion) and the Syriac reflect the singular לְעֵגֶל (“for the calf [calf idol]”). The singular reading is preferred on the basis of internal evidence: the oracle denounces the calf idol worship of Samaria. The plural form probably arose due to the ambiguity of the term “calf” when a scribe did not realize that the term was being used as a metonymy for the worship of the Egyptian calf goddess. Most recent English versions adopt the singular form and relate it to the calf goddess cult (RSV, NASB, NIV, NCV, NJPS, TEV, CEV, NLT); however, older English versions follow the MT plural (KJV, ASV).

[10:5]  ⁴¹ sn See the note on the place name Beth Aven in 4:15.

[10:5]  ⁴² tc The MT appears to read יָגִילוּ (yagilu, “they will rejoice”; Qal imperfect 3rd person masculine plural from גִּיל, gil, “to rejoice”), but this is likely an example of semantic polarization. See F. I. Andersen and D. N. Freedman, Hosea (AB), 556-67. The BHS editors propose the reading יְיֵלִילוּ (yÿyelilu, “they will lament”; Hiphil imperfect 3rd person masculine plural from יָלַל, yalal, “to lament”), which also appears in Hos 7:14. If this reading is original, the textual variant may be attributed to: (1) orthographic confusion between ל (lamed) and ג (gimel), and (2) haplography or dittography of י (yod). English versions are split; some follow the MT (KJV, ASV, NIV, NJPS), others the proposed emendation (RSV, NASB, NCV, NRSV, TEV, NLT).

[10:5]  ⁴³ tc This line division follows the MT rather than the line division suggested by the BHS editors.

[10:5]  ⁴⁴ tn Heb “from it” (so NAB, NRSV).

[3:11]  ⁴⁵ sn The second person verbs and pronouns are feminine singular, indicating that personified Jerusalem is addressed here.

[3:11]  ⁴⁶ tn Heb “In that day you not be ashamed because of all your actions, [in] which you rebelled against me.”

[3:11]  ⁴⁷ tn Heb “the arrogant ones of your pride.”

[3:7]  ⁴⁸ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[3:7]  ⁴⁹ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[3:8]  ⁵⁰ sn Fruit worthy of repentance refers to the deeds that indicate a change of attitude (heart) on the part of John’s hearers.

[3:8]  ⁵¹ tn Grk “fruit worthy of.”

[3:10]  ⁵² sn Laid at the root. That is, placed and aimed, ready to begin cutting.

[21:43]  ⁵³ tn Or “to a nation” (so KJV, NASB, NLT).

[21:44]  ⁵⁴ tc A few witnesses, especially of the Western text (D 33 it sy^s Or Eus^syr), do not contain 21:44. However, the verse is found in א B C L W Z (Θ) 0102 Ë^1,13 Ï lat sy^c,p,h co and should be included as authentic.

[21:45]  ⁵⁵ tn Here καί (kai) has not been translated.

[21:45]  ⁵⁶ sn See the note on Pharisees in 3:7.

[6:11]  ⁵⁷ tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.

[6:11]  ⁵⁸ tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”

[6:12]  ⁵⁹ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:12]  ⁶⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.

[6:12]  ⁶¹ tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.

[6:12]  ⁶² tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.

[6:13]  ⁶³ sn This holy place is a reference to the temple.

[6:13]  ⁶⁴ sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.

[6:14]  ⁶⁵ tn Or “practices.”

[22:21]  ⁶⁶ tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[22:22]  ⁶⁷ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ⁶⁸ tn Grk “until this word.”

[22:22]  ⁶⁹ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ⁷⁰ tn Grk “and said.”

[22:22]  ⁷¹ tn Grk “this one.”

[22:22]  ⁷² tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[11:7]  ⁷³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  ⁷⁴ sn A quotation from Deut 29:4; Isa 29:10.

[11:10]  ⁷⁵ sn A quotation from Ps 69:22-23.

[11:11]  ⁷⁶ tn Grk “that they might fall.”

[11:11]  ⁷⁷ tn Grk “them”; the referent (Israel, cf. 11:7) has been specified in the translation for clarity.

[11:12]  ⁷⁸ tn Or “full inclusion”; Grk “their fullness.”