Discovery Box2 Chronicles 16:10
Context16:10 Asa was so angry at the prophet, he put him in jail. 1 Asa also oppressed some of the people at that time.
2 Chronicles 18:25-27
Context18:25 Then the king of Israel said, “Take Micaiah and return him to Amon the city official and Joash the king’s son. 18:26 Say, ‘This is what the king says: “Put this man in prison. Give him only a little bread and water 2 until I return safely.”’” 18:27 Micaiah said, “If you really do return safely, then the Lord has not spoken through me!” Then he added, “Take note, 3 all you people.”
2 Chronicles 25:15-16
Context25:15 The Lord was angry at Amaziah and sent a prophet to him, who said, “Why are you following 4 these gods 5 that could not deliver their own people from your power?” 6 25:16 While he was speaking, Amaziah 7 said to him, “Did we appoint you to be a royal counselor? Stop prophesying or else you will be killed!” 8 So the prophet stopped, but added, “I know that the Lord has decided 9 to destroy you, because you have done this thing and refused to listen to my advice.”
Psalms 105:15
Context105:15 saying, 10 “Don’t touch my chosen 11 ones!
Don’t harm my prophets!”
Jeremiah 20:2-4
Context20:2 When he heard Jeremiah’s prophecy, he had the prophet flogged. 12 Then he put him in the stocks 13 which were at the Upper Gate of Benjamin in the Lord’s temple. 14 20:3 But the next day Pashhur released Jeremiah from the stocks. When he did, Jeremiah said to him, “The Lord’s name for you is not ‘Pashhur’ but ‘Terror is Everywhere.’ 15 20:4 For the Lord says, ‘I will make both you and your friends terrified of what will happen to you. 16 You will see all of them die by the swords of their enemies. 17 I will hand all the people of Judah over to the king of Babylon. He will carry some of them away into exile in Babylon and he will kill others of them with the sword.
Jeremiah 26:8-11
Context26:8 Jeremiah had just barely finished saying all the Lord had commanded him to say to all the people. All at once some 18 of the priests, the prophets, and the people grabbed him and shouted, “You deserve to die! 19 26:9 How dare you claim the Lord’s authority to prophesy such things! How dare you claim his authority to prophesy that this temple will become like Shiloh and that this city will become an uninhabited ruin!” 20 Then all the people crowded around Jeremiah.
26:10 However, some of the officials 21 of Judah heard about what was happening 22 and they rushed up to the Lord’s temple from the royal palace. They set up court 23 at the entrance of the New Gate of the Lord’s temple. 24 26:11 Then the priests and the prophets made their charges before the officials and all the people. They said, 25 “This man should be condemned to die 26 because he prophesied against this city. You have heard him do so 27 with your own ears.”
Jeremiah 26:20-23
Context26:20 Now there was another man 28 who prophesied as the Lord’s representative 29 against this city and this land just as Jeremiah did. His name was Uriah son of Shemaiah from Kiriath Jearim. 30 26:21 When the king and all his bodyguards 31 and officials heard what he was prophesying, 32 the king sought to have him executed. But Uriah found out about it and fled to Egypt out of fear. 33 26:22 However, King Jehoiakim sent some men to Egypt, including Elnathan son of Achbor, 34 26:23 and they brought Uriah back from there. 35 They took him to King Jehoiakim, who had him executed and had his body thrown into the burial place of the common people. 36
Jeremiah 38:4-6
Context38:4 So these officials said to the king, “This man must be put to death. For he is demoralizing 37 the soldiers who are left in the city as well as all the other people there by these things he is saying. 38 This 39 man is not seeking to help these people but is trying to harm them.” 40 38:5 King Zedekiah said to them, “Very well, you can do what you want with him. 41 For I cannot do anything to stop you.” 42 38:6 So the officials 43 took Jeremiah and put him in the cistern 44 of Malkijah, one of the royal princes, 45 that was in the courtyard of the guardhouse. There was no water in the cistern, only mud. So when they lowered Jeremiah into the cistern with ropes he sank in the mud. 46
Amos 7:10-17
Context7:10 Amaziah the priest of Bethel 47 sent this message 48 to King Jeroboam of Israel: “Amos is conspiring against you in the very heart of the kingdom of Israel! 49 The land cannot endure all his prophecies. 50 7:11 As a matter of fact, 51 Amos is saying this: ‘Jeroboam will die by the sword and Israel will certainly be carried into exile 52 away from its land.’”
7:12 Amaziah then said to Amos, “Leave, you visionary! 53 Run away to the land of Judah! Earn your living 54 and prophesy there! 7:13 Don’t prophesy at Bethel 55 any longer, for a royal temple and palace are here!” 56
7:14 Amos replied 57 to Amaziah, “I was not a prophet by profession. 58 No, 59 I was a herdsman who also took care of 60 sycamore fig trees. 61 7:15 Then the Lord took me from tending 62 flocks and gave me this commission, 63 ‘Go! Prophesy to my people Israel!’ 7:16 So now listen to the Lord’s message! You say, ‘Don’t prophesy against Israel! Don’t preach 64 against the family of Isaac!’
7:17 “Therefore this is what the Lord says:
‘Your wife will become a prostitute in the streets 65
and your sons and daughters will die violently. 66
Your land will be given to others 67
and you will die in a foreign 68 land.
Israel will certainly be carried into exile 69 away from its land.’”
Matthew 25:40
Context25:40 And the king will answer them, 70 ‘I tell you the truth, 71 just as you did it for one of the least of these brothers or sisters 72 of mine, you did it for me.’
Matthew 26:57
Context26:57 Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house 73 the experts in the law 74 and the elders had gathered.
Mark 14:44-46
Context14:44 (Now the betrayer 75 had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) 76 14:45 When Judas 77 arrived, he went up to Jesus 78 immediately and said, “Rabbi!” and kissed 79 him. 14:46 Then they took hold of him 80 and arrested him.
John 13:20
Context13:20 I tell you the solemn truth, 81 whoever accepts 82 the one I send accepts me, and whoever accepts me accepts the one who sent me.” 83
Acts 6:12-14
Context6:12 They incited the people, the 84 elders, and the experts in the law; 85 then they approached Stephen, 86 seized him, and brought him before the council. 87 6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place 88 and the law. 89 6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs 90 that Moses handed down to us.”
[16:10] 1 tn Heb “and Asa was angry at the seer, and he put him [in] the house of stocks, because of his rage with him over this.”
[18:26] 2 tn Heb “the bread of affliction and the water of affliction.”
[25:15] 4 tn Heb “seeking,” perhaps in the sense of “consulting [an oracle from].”
[25:15] 5 tn Heb “the gods of the people.”
[25:16] 7 tn Heb “he”; the referent (Amaziah) has been specified in the translation for clarity.
[25:16] 8 tn Heb “Stop yourself! Why should they strike you down?”
[25:16] 9 tn The verb יָעַץ (ya’ats, “has decided”) is from the same root as יוֹעֵץ (yo’ets, “counselor”) in v. 16 and עֵצָה (’etsah, “advice”) later in v. 16. The wordplay highlights the appropriate nature of the divine punishment. Amaziah rejected the counsel of God’s prophet; now he would be the victim of God’s “counsel.”
[105:15] 10 tn The word “saying” is supplied in the translation for clarification and for stylistic reasons.
[105:15] 11 tn Heb “anointed.”
[20:2] 12 tn Heb “And Pashhur son of Immer, the priest and he [= who] was chief overseer [or officer] in the house of the
[20:2] 13 tn The meaning of this word is uncertain. It occurs only here, in 29:26 where it is followed by a parallel word that occurs only there and is generally translated “collar,” and in 2 Chr 16:10 where it is preceded by the word “house of.” It is most often translated “stocks” and explained as an instrument of confinement for keeping prisoners in a crooked position (from its relation to a root meaning “to turn.” See BDB 246 s.v. מַהְפֶּכֶת and KBL 500 s.v. מַהְפֶּכֶת for definition and discussion.) For a full discussion including the interpretation of the ancient versions see W. L. Holladay, Jeremiah (Hermeneia), 1:542-43.
[20:2] 14 sn A comparison of Ezek 8:3 and 9:2 in their contexts will show that this probably refers to the northern gate to the inner court of the temple. It is called Upper because it was on higher ground above the gate in the outer court. It is qualified by “in the
[20:3] 15 tn This name is translated rather than transliterated to aid the reader in understanding this name and connect it clearly with the explanation that follows in the next verse. For a rather complete discussion on the significance of this name and an attempt to explain it as a pun on the name “Pashhur” see J. A. Thompson, Jeremiah (NICOT), 455, n. 35.
[20:4] 16 tn Heb “I will make you an object of terror to both you and your friends.”
[20:4] 17 tn Heb “And they will fall by the sword of their enemies and [with] your eyes seeing [it].”
[26:8] 18 tn The translation again represents an attempt to break up a long complex Hebrew sentence into equivalent English ones that conform more to contemporary English style: Heb “And as soon as Jeremiah finished saying all that…the priests…grabbed him and said…” The word “some” has been supplied in the translation, because obviously it was not all the priests, the prophets, and all the people, but only some of them. There is, of course, rhetorical intent here to show that all were implicated, although all may not have actually participated. (This is a common figure called synecdoche where all is put for a part – all for all kinds or representatives of all kinds. See E. W. Bullinger, Figures of Speech, 614-19, and compare usage in Acts 10:12; Matt 3:5.)
[26:8] 19 tn Or “You must certainly die!” The construction here is again emphatic with the infinitive preceding the finite verb (cf. Joüon 2:423 §123.h, and compare usage in Exod 21:28).
[26:9] 20 tn Heb “Why have you prophesied in the
[26:10] 21 sn These officials of Judah were officials from the royal court. They may have included some of the officials mentioned in Jer 36:12-25. They would have been concerned about any possible “illegal” proceedings going on in the temple.
[26:10] 22 tn Heb “these things.”
[26:10] 23 tn Heb “they sat” or “they took their seats.” However, the context is one of judicial trial.
[26:10] 24 tn The translation follows many Hebrew
[26:11] 25 tn Heb “the priests and prophets said to the leaders and the people….” The long sentence has been broken up to conform better with contemporary English style and the situational context is reflected in “laid their charges.”
[26:11] 26 tn Heb “a sentence of death to this man.”
[26:20] 28 sn This is a brief parenthetical narrative about an otherwise unknown prophet who was executed for saying the same things Jeremiah did. It is put here to show the real danger that Jeremiah faced for saying what he did. There is nothing in the narrative here to show any involvement by Jehoiakim. This was a “lynch mob” instigated by the priests and false prophets which was stymied by the royal officials supported by some of the elders of Judah. Since it is disjunctive or parenthetical it is unclear whether this incident happened before or after that in the main narrative being reported.
[26:20] 29 tn Heb “in the name of the
[26:20] 30 tn Heb “Now also a man was prophesying in the name of the
[26:21] 31 tn Heb “all his mighty men/soldiers.” It is unlikely that this included all the army. It more likely was the palace guards or royal bodyguards (see 2 Sam 23 where the same word is used of David’s elite corps).
[26:21] 32 tn Heb “his words.”
[26:21] 33 tn Heb “But Uriah heard and feared and fled and entered Egypt.”
[26:22] 34 sn Elnathan son of Achbor was one of the officials who urged Jeremiah and Baruch to hide after they heard Jeremiah’s prophecies read before them (Jer 36:11-19). He was also one of the officials who urged Jehoiakim not to burn the scroll containing Jeremiah’s prophecies (Jer 36:25). He may have been Jehoiakim’s father-in-law (2 Kgs 24:6, 8).
[26:23] 35 tn Heb “from Egypt.”
[26:23] 36 sn The burial place of the common people was the public burial grounds, distinct from the family tombs, where poor people without any distinction were buried. It was in the Kidron Valley east of Jerusalem (2 Kgs 23:6). The intent of reporting this is to show the ruthlessness of Jehoiakim.
[38:4] 37 tn Heb “weakening the hands of.” For this idiom see BDB 951 s.v. רָפָה Pi. and compare the usage in Isa 13:7; Ezek 21:7 (21:12 HT).
[38:4] 38 tn Heb “by saying these things.”
[38:4] 39 tn The Hebrew particle כִּי (ki) has not been rendered here because it is introducing a parallel causal clause to the preceding one. To render “For” might be misunderstood as a grounds for the preceding statement. To render “And” or “Moreover” sounds a little odd here. If it must be represented, “Moreover” is perhaps the best rendering.
[38:4] 40 tn Or “is not looking out for these people’s best interests but is really trying to do them harm”; Heb “is not seeking the welfare [or “well-being”; Hebrew shalom] of this people but [their] harm [more literally, evil].”
[38:5] 41 tn Heb “Behold, he is in your hands [= power/control].”
[38:5] 42 tn Heb “For the king cannot do a thing with/against you.” The personal pronoun “I” is substituted in the English translation due to differences in style; Hebrew style often uses the third person or the title in speaking of oneself but English rarely if ever does. Compare the common paraphrasis of “your servant” for “I” in Hebrew (cf. BDB 714 s.v. עֶבֶד 6 and usage in 1 Sam 20:7, 8) and compare the usage in Pss 63:11 (63:12 HT); 61:6 (61:7 HT) where the king is praying for himself. For the meaning of יָכֹל (yakhol) as “to be able to do anything,” see BDB 407 s.v. יָכֹל 1.g.
[38:6] 44 sn A cistern was a pear-shaped pit with a narrow opening. Cisterns were cut or dug in the limestone rock and lined with plaster to prevent seepage. They were used to collect and store rain water or water carried up from a spring.
[38:6] 45 tn Heb “the son of the king.” See the translator’s note on Jer 36:26 for the rendering here.
[38:6] 46 tn Heb “And they let Jeremiah down with ropes and in the cistern there was no water, only mud, and Jeremiah sank in the mud.” The clauses have been reordered and restructured to create a more natural and smoother order in English.
[7:10] 47 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[7:10] 48 tn The direct object of the verb translated “sent” is elided in the Hebrew text. The words “this message” are supplied in the translation for clarity and for stylistic reasons.
[7:10] 49 tn Heb “in the middle of the house of Israel.”
[7:11] 52 tn See the note on the word “exile” in 5:5.
[7:12] 53 tn Traditionally, “seer.” The word is a synonym for “prophet,” though it may carry a derogatory tone on the lips of Amaziah.
[7:12] 54 tn Heb “Eat bread there.”
[7:13] 55 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[7:13] 56 tn Heb “for it is a temple of a king and it is a royal house.” It is possible that the phrase “royal house” refers to a temple rather than a palace. See S. M. Paul, Amos (Hermeneia), 243.
[7:14] 57 tn Heb “replied and said.” The phrase “and said” is pleonastic (redundant) and has not been included in the translation.
[7:14] 58 tn Heb “I was not a prophet nor was I the son of a prophet.” The phrase “son of a prophet” refers to one who was trained in a prophetic guild. Since there is no equative verb present in the Hebrew text, another option is to translate with the present tense, “I am not a prophet by profession.” In this case Amos, though now carrying out a prophetic ministry (v. 15), denies any official or professional prophetic status. Modern English versions are divided about whether to understand the past (JB, NIV, NKJV) or present tense (NASB, NEB, NRSV, NJPS) here.
[7:14] 60 tn Heb “gashed”; or “pierced.”
[7:14] 61 sn It is possible that herdsmen agreed to care for sycamore fig trees in exchange for grazing rights. See P. King, Amos, Hosea, Micah, 116-17. Since these trees do not grow around Tekoa but rather in the lowlands, another option is that Amos owned other property outside his hometown. In this case, this verse demonstrates his relative wealth and is his response to Amaziah; he did not depend on prophecy as a profession (v. 13).
[7:15] 62 tn Heb “from [following] after.”
[7:15] 63 tn Heb “and the
[7:16] 64 tn The verb, which literally means “to drip,” appears to be a synonym of “to prophesy,” but it might carry a derogatory tone here, perhaps alluding to the impassioned, frenzied way in which prophets sometimes delivered their messages. If so, one could translate, “to drivel; to foam at the mouth” (see HALOT 694 s.v. נטף).
[7:17] 65 tn Heb “in the city,” that is, “in public.”
[7:17] 66 tn Heb “will fall by the sword.”
[7:17] 67 tn Heb “will be divided up with a [surveyor’s] measuring line.”
[7:17] 68 tn Heb “[an] unclean”; or “[an] impure.” This fate would be especially humiliating for a priest, who was to distinguish between the ritually clean and unclean (see Lev 10:10).
[7:17] 69 tn See the note on the word “exile” in 5:5.
[25:40] 70 tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.
[25:40] 71 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[25:40] 72 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.
[26:57] 74 tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.
[14:44] 75 tn Grk “the one who betrays him.”
[14:44] 76 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
[14:45] 77 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[14:45] 78 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:45] 79 sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.
[14:46] 80 tn Grk “put their hands on him.”
[13:20] 81 tn Grk “Truly, truly, I say to you.”
[13:20] 82 tn Or “receives,” and so throughout this verse.
[13:20] 83 sn The one who sent me refers to God.
[6:12] 84 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] 85 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.
[6:12] 86 tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.
[6:12] 87 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.
[6:13] 88 sn This holy place is a reference to the temple.
[6:13] 89 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.
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