Discovery Box2 Chronicles 18:5
Context18:5 So the king of Israel assembled 400 prophets and asked them, “Should we attack Ramoth Gilead or not?” 1 They said, “Attack! God 2 will hand it over to the king.”
2 Chronicles 18:12
Context18:12 Now the messenger who went to summon Micaiah said to him, “Look, the prophets are in complete agreement that the king will succeed. 3 Your words must agree with theirs; you must predict success!” 4
2 Chronicles 18:33-34
Context18:33 Now an archer shot an arrow at random 5 and it struck the king of Israel between the plates of his armor. The king 6 ordered his charioteer, “Turn around and take me from the battle line, 7 for I am wounded.” 18:34 While the battle raged throughout the day, the king stood propped up in his chariot opposite the Syrians. He died in the evening as the sun was setting.
Proverbs 24:24-25
Context24:24 The one who says to the guilty, 8 “You are innocent,” 9
peoples will curse him, and nations will denounce 10 him.
24:25 But there will be delight 11 for those who convict 12 the guilty, 13
and a pleasing blessing 14 will come on them.
Micah 3:5
Context3:5 This is what the Lord says: “The prophets who mislead my people
are as good as dead. 15
If someone gives them enough to eat,
they offer an oracle of peace. 16
But if someone does not give them food,
they are ready to declare war on him. 17
Micah 3:2
Context3:2 yet you 18 hate what is good, 19
and love what is evil. 20
You flay my people’s skin 21
and rip the flesh from their bones. 22
Micah 2:1-3
Context2:1 Those who devise sinful plans are as good as dead, 23
those who dream about doing evil as they lie in bed. 24
As soon as morning dawns they carry out their plans, 25
because they have the power to do so.
2:2 They confiscate the fields they desire,
and seize the houses they want. 26
They defraud people of their homes, 27
and deprive people of the land they have inherited. 28
2:3 Therefore the Lord says this: “Look, I am devising disaster for this nation! 29
It will be like a yoke from which you cannot free your neck. 30
You will no longer 31 walk proudly,
for it will be a time of catastrophe.
Jude 1:16
Context1:16 These people are grumblers and 32 fault-finders who go 33 wherever their desires lead them, 34 and they give bombastic speeches, 35 enchanting folks 36 for their own gain. 37
Revelation 16:13-14
Context16:13 Then 38 I saw three unclean spirits 39 that looked like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet. 16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth 40 to bring them together for the battle that will take place on the great day of God, the All-Powerful. 41
Revelation 19:20
Context19:20 Now 42 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 43 – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. 44
[18:5] 1 tn Heb “Should we go against Ramoth Gilead for war or should I refrain?”
[18:5] 2 tn Though Jehoshaphat had requested an oracle from “the
[18:12] 3 tn Heb “the words of the prophets are [with] one mouth good for the king.”
[18:12] 4 tn Heb “let your words be like one of them and speak good.”
[18:33] 5 tn Heb “now a man drew a bow in his innocence” (i.e., with no specific target in mind, or at least without realizing his target was the king of Israel).
[18:33] 6 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[24:24] 8 tn The word means “wicked; guilty” or “criminal”; the contrast could be “wicked – righteous” (cf. KJV, ASV, NAB, NASB) or “innocent – guilty” (cf. NIV, TEV, CEV). Since this line follows the statement about showing partiality in judgment, it involves a forensic setting. Thus the statement describes one who calls a guilty person innocent or acquitted.
[24:24] 9 tn Or “righteous”; the same Hebrew word may be translated either “innocent” or “righteous” depending on the context.
[24:24] 10 tn The verb means “to be indignant.” It can be used within the range of “have indignation,” meaning “loathe” or “abhor,” or express indignation, meaning “denounce” or “curse.” In this passage, in collocation with the previous term “curse,” the latter is intended (cf. NAB, NIV, NLT).
[24:25] 11 tn The verb means “to be pleasant; to be delightful.” The imperfect tense promises that there “will be delight” to those who rebuke the wicked.
[24:25] 12 tn The verb יָכַח (yakhakh) means “to decide; to adjudge; to prove.” This word occurs frequently in the book of Proverbs meaning “to reprove” or “to rebuke.” It deals with disputes, legal or otherwise. It can refer to a charge against someone or starting a dispute (and so rebuke); it can mean quarrel, argue; and it can mean settle a dispute. In this context the first or last use would work: (1) reproving the wicked for what they do (cf. KJV, NASB, NRSV), or (2) convicting them in a legal setting (cf. NAB, NIV, NLT). In light of the previous forensic context the second sense is preferred here.
[24:25] 13 tn “The guilty” is supplied in the translation for clarity based on the preceding context. See the previous note on the word “convict”: If a non-forensic context is preferred for vv. 23-25, “wicked” would be supplied here.
[24:25] 14 tn The expression is בִרְכַּת־טוֹב (birkat-tov, “blessing of good”); the genitive “good” has to be an attributive genitive modifying “blessings.” The word is general enough to mean any number of things – rich, healthy, pleasing, etc. The parallelism here narrows the choice. Some English versions interpret the “blessing” here as prosperity (cf. NAB, TEV, CEV).
[3:5] 15 tn Heb “concerning the prophets, those who mislead my people.” The first person pronominal suffix is awkward in a quotation formula that introduces the words of the
[3:5] 16 tn Heb “those who bite with their teeth and cry out, ‘peace.’” The phrase “bite with the teeth” is taken here as idiomatic for eating. Apparently these prophets were driven by mercenary motives. If they were paid well, they gave positive oracles to their clients, but if someone could not afford to pay them, they were hostile and delivered oracles of doom.
[3:5] 17 tn Heb “but [as for the one] who does not place [food] in their mouths, they prepare for war against him.”
[3:2] 18 tn Heb “the ones who.”
[3:2] 21 tn Heb “their skin from upon them.” The referent of the pronoun (“my people,” referring to Jacob and/or the house of Israel, with the
[3:2] 22 tn Heb “and their flesh from their bones.”
[2:1] 23 tn Heb “Woe to those who plan sin.” The Hebrew term הוֹי (hoy, “woe”; “ah”) was a cry used in mourning the dead.
[2:1] 24 tn Heb “those who do evil upon their beds.”
[2:1] 25 tn Heb “at the light of morning they do it.”
[2:2] 26 tn Heb “they desire fields and rob [them], and houses and take [them] away.”
[2:2] 27 tn Heb “and they oppress a man and his home.”
[2:2] 28 tn Heb “and a man and his inheritance.” The verb עָשַׁק (’ashaq, “to oppress”; “to wrong”) does double duty in the parallel structure and is understood by ellipsis in the second line.
[2:3] 29 tn Heb “clan” or “extended family.”
[2:3] 30 tn Heb “from which you will not remove your neck.” The words “It will be like a yoke” are supplied in the translation for clarification.
[2:3] 31 tn Or “you will not.”
[1:16] 32 tn “And” is not in Greek, but is supplied for the sake of English style.
[1:16] 33 tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.
[1:16] 34 tn Grk “(who go/going) according to their own lusts.”
[1:16] 35 tn Grk “and their mouth speaks bombastic things.”
[1:16] 36 sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.
[1:16] 37 tn Or “to their own advantage.”
[16:13] 38 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:13] 39 sn According to the next verse, these three unclean spirits are spirits of demons.
[16:14] 40 tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the world…ὅλη ἡ οἰκ. the whole inhabited earth…Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”
[16:14] 41 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
[19:20] 42 tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.
[19:20] 43 tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”
