Discovery Box2 Kings 17:7-23
Context17:7 This happened because the Israelites sinned against the Lord their God, who brought them up from the land of Egypt and freed them from the power of 1 Pharaoh king of Egypt. They worshiped 2 other gods; 17:8 they observed the practices 3 of the nations whom the Lord had driven out from before Israel, and followed the example of the kings of Israel. 4 17:9 The Israelites said things about the Lord their God that were not right. 5 They built high places in all their cities, from the watchtower to the fortress. 6 17:10 They set up sacred pillars and Asherah poles on every high hill and under every green tree. 17:11 They burned incense on all the high places just like the nations whom the Lord had driven away from before them. Their evil practices made the Lord angry. 7 17:12 They worshiped 8 the disgusting idols 9 in blatant disregard of the Lord’s command. 10
17:13 The Lord solemnly warned Israel and Judah through all his prophets and all the seers, “Turn back from your evil ways; obey my commandments and rules that are recorded in the law. I ordered your ancestors to keep this law and sent my servants the prophets to remind you of its demands.” 11 17:14 But they did not pay attention and were as stubborn as their ancestors, 12 who had not trusted the Lord their God. 17:15 They rejected his rules, the covenant he had made with their ancestors, and the laws he had commanded them to obey. 13 They paid allegiance to 14 worthless idols, and so became worthless to the Lord. 15 They copied the practices of the surrounding nations in blatant disregard of the Lord’s command. 16 17:16 They abandoned all the commandments of the Lord their God; they made two metal calves and an Asherah pole, bowed down to all the stars in the sky, 17 and worshiped 18 Baal. 17:17 They passed their sons and daughters through the fire, 19 and practiced divination and omen reading. They committed themselves to doing evil in the sight of the Lord and made him angry. 20
17:18 So the Lord was furious 21 with Israel and rejected them; 22 only the tribe of Judah was left. 17:19 Judah also failed to keep the commandments of the Lord their God; they followed Israel’s example. 23 17:20 So the Lord rejected all of Israel’s descendants; he humiliated 24 them and handed them over to robbers, until he had thrown them from his presence. 17:21 He tore Israel away from David’s dynasty, and Jeroboam son of Nebat became their king. 25 Jeroboam drove Israel away 26 from the Lord and encouraged them to commit a serious sin. 27 17:22 The Israelites followed in the sinful ways of Jeroboam son of Nebat and did not repudiate 28 them. 17:23 Finally 29 the Lord rejected Israel 30 just as he had warned he would do 31 through all his servants the prophets. Israel was deported from its land to Assyria and remains there to this very day.
Deuteronomy 8:20
Context8:20 Just like the nations the Lord is about to destroy from your sight, so he will do to you 32 because you would not obey him. 33
Deuteronomy 11:28
Context11:28 and the curse if you pay no attention 34 to his 35 commandments and turn from the way I am setting before 36 you today to pursue 37 other gods you have not known.
Deuteronomy 29:24-28
Context29:24 Then all the nations will ask, “Why has the Lord done all this to this land? What is this fierce, heated display of anger 38 all about?” 29:25 Then people will say, “Because they abandoned the covenant of the Lord, the God of their ancestors, which he made with them when he brought them out of the land of Egypt. 29:26 They went and served other gods and worshiped them, gods they did not know and that he did not permit them to worship. 39 29:27 That is why the Lord’s anger erupted against this land, bringing on it all the curses 40 written in this scroll. 29:28 So the Lord has uprooted them from their land in anger, wrath, and great rage and has deported them to another land, as is clear today.”
Deuteronomy 31:17
Context31:17 At that time 41 my anger will erupt against them 42 and I will abandon them and hide my face from them until they are devoured. Many disasters and distresses will overcome 43 them 44 so that they 45 will say at that time, ‘Have not these disasters 46 overcome us 47 because our 48 God is not among us 49 ?’
Nehemiah 9:17
Context9:17 They refused to obey and did not recall your miracles that you had performed among them. Instead, they rebelled and appointed a leader to return to their bondage in Egypt. 50 But you are a God of forgiveness, merciful and compassionate, slow to get angry and unfailing in your loyal love. 51 You did not abandon them,
Nehemiah 9:26-27
Context9:26 “Nonetheless they grew disobedient and rebelled against you; they disregarded your law. 52 They killed your prophets who had solemnly admonished them in order to cause them to return to you. They committed atrocious blasphemies. 9:27 Therefore you delivered them into the hand of their adversaries, who oppressed them. But in the time of their distress they called to you, and you heard from heaven. In your abundant compassion you provided them with deliverers to rescue them from 53 their adversaries.
Psalms 107:17
Context107:17 They acted like fools in their rebellious ways, 54
and suffered because of their sins.
Isaiah 1:19
Context1:19 If you have a willing attitude and obey, 55
then you will again eat the good crops of the land.
Jeremiah 3:8
Context3:8 She also saw 56 that I gave wayward Israel her divorce papers and sent her away because of her adulterous worship of other gods. 57 Even after her unfaithful sister Judah had seen this, 58 she still was not afraid, and she too went and gave herself like a prostitute to other gods. 59
Jeremiah 7:23
Context7:23 I also explicitly commanded them: 60 “Obey me. If you do, I 61 will be your God and you will be my people. Live exactly the way I tell you 62 and things will go well with you.”
Daniel 9:6-11
Context9:6 We have not paid attention to your servants the prophets, who spoke by your authority 63 to our kings, our leaders, and our ancestors, 64 and to all the inhabitants 65 of the land as well.
9:7 “You are righteous, 66 O Lord, but we are humiliated this day 67 – the people 68 of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you. 9:8 O LORD, we have been humiliated 69 – our kings, our leaders, and our ancestors – because we have sinned against you. 9:9 Yet the Lord our God is compassionate and forgiving, 70 even though we have rebelled against him. 9:10 We have not obeyed 71 the LORD our God by living according to 72 his laws 73 that he set before us through his servants the prophets.
9:11 “All Israel has broken 74 your law and turned away by not obeying you. 75 Therefore you have poured out on us the judgment solemnly threatened 76 in the law of Moses the servant of God, for we have sinned against you. 77
Micah 3:4
Context3:4 Someday these sinners will cry to the Lord for help, 78
but he will not answer them.
He will hide his face from them at that time,
because they have done such wicked deeds.”
Micah 3:2
Context3:2 yet you 79 hate what is good, 80
and love what is evil. 81
You flay my people’s skin 82
and rip the flesh from their bones. 83
Micah 1:8
Context1:8 For this reason I 84 will mourn and wail;
I will walk around barefoot 85 and without my outer garments. 86
I will howl 87 like a wild dog, 88
and screech 89 like an owl. 90
Micah 1:1
Context1:1 This is the prophetic message that the Lord gave to 91 Micah of Moresheth. He delivered this message 92 during the reigns of 93 Jotham, Ahaz, and Hezekiah, kings of Judah. The prophecies pertain to 94 Samaria 95 and Jerusalem. 96
Micah 2:8
Context2:8 but you rise up as an enemy against my people. 97
You steal a robe from a friend, 98
from those who pass by peacefully as if returning from a war. 99
Micah 4:1
Context4:1 In the future 100 the Lord’s Temple Mount will be the most important mountain of all; 101
it will be more prominent than other hills. 102
People will stream to it.
[17:7] 1 tn Heb “and from under the hand of.” The words “freed them” are added in the translation for stylistic reasons.
[17:8] 3 tn Heb “walked in the customs.”
[17:8] 4 tn Heb “and [the practices of] the kings of Israel which they did.”
[17:9] 5 tn The meaning of the verb וַיְחַפְּאוּ (vayÿkhappÿ’u), translated here “said,” is uncertain. Some relate it to the verbal root חָפַה (khafah), “to cover,” and translate “they did it in secret” (see BDB 341 s.v. חָפָא). However, the pagan practices specified in the following sentences were hardly done in secret. Others propose a meaning “ascribe, impute,” which makes good contextual sense but has little etymological support (see HALOT 339 s.v. חפא). In this case Israel claimed that the
[17:9] 6 sn That is, from the city’s perimeter to the central citadel.
[17:11] 7 tn Heb “and they did evil things, angering the
[17:12] 9 sn See the note at 1 Kgs 15:12.
[17:12] 10 tn Heb “about which the
[17:13] 11 tn Heb “obey my commandments and rules according to all the law which I commanded your fathers and which I sent to you by the hand of my servants the prophets.”
[17:14] 12 tn Heb and they stiffened their neck like the neck of their fathers.”
[17:15] 13 tn Or “and his warnings he had given them.”
[17:15] 14 tn Heb “They went [or, ‘followed’] after.” This idiom probably does not mean much if translated literally. It is found most often in Deuteronomy or in literature related to the covenant. It refers in the first instance to loyalty to God and to His covenant or His commandments (1 Kgs 14:8; 2 Chr 34:31) with the metaphor of a path or way underlying it (Deut 11:28; 28:14). To “follow other gods” was to abandon this way and this loyalty (to “abandon” or “forget” God, Judg 2:12; Hos 2:13) and to follow the customs or religious traditions of the pagan nations (2 Kgs 17:15). The classic text on “following” God or another god is 1 Kgs 18:18, 21 where Elijah taunts the people with “halting between two opinions” whether the
[17:15] 15 tn Heb “they followed after the worthless thing/things and became worthless.” The words “to the
[17:15] 16 tn Heb “and [they walked] after the nations which were around them, concerning which the
[17:16] 17 tn The phrase כָל צְבָא הַשָּׁמַיִם (khol tsÿva’ hashamayim), traditionally translated “all the host of heaven,” refers to the heavenly lights, including stars and planets. In 1 Kgs 22:19 these heavenly bodies are pictured as members of the Lord’s royal court or assembly, but many other texts view them as the illegitimate objects of pagan and Israelite worship.
[17:17] 19 sn See the note at 2 Kgs 16:3.
[17:17] 20 tn Heb “they sold themselves to doing what was evil in the eyes of the
[17:18] 21 tn Heb “very angry.”
[17:18] 22 tn Heb “turned them away from his face.”
[17:19] 23 tn Heb “they walked in the practices of Israel which they did.”
[17:21] 25 tn Heb “and they made Jeroboam son of Nebat king.”
[17:21] 26 tc The consonantal text (Kethib) assumes the verb is נָדָא (nada’), an alternate form of נָדָה (nadah), “push away.” The marginal reading (Qere) assumes the verb נָדָח (nadakh), “drive away.”
[17:21] 27 tn Heb “a great sin.”
[17:22] 28 tn Heb “turn away from.”
[17:23] 30 tn Heb “the
[17:23] 31 tn Heb “just as he said.”
[8:20] 32 tn Heb “so you will perish.”
[8:20] 33 tn Heb “listen to the voice of the
[11:28] 34 tn Heb “do not listen to,” that is, do not obey.
[11:28] 35 tn Heb “the commandments of the
[11:28] 36 tn Heb “am commanding” (so NASB, NRSV).
[11:28] 37 tn Heb “walk after”; NIV “by following”; NLT “by worshiping.” This is a violation of the first commandment, the most serious of the covenant violations (Deut 5:6-7).
[29:24] 38 tn Heb “this great burning of anger”; KJV “the heat of this great anger.”
[29:26] 39 tn Heb “did not assign to them”; NASB, NRSV “had not allotted to them.”
[29:27] 40 tn Heb “the entire curse.”
[31:17] 41 tn Heb “on that day.” This same expression also appears later in the verse and in v. 18.
[31:17] 42 tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.
[31:17] 43 tn Heb “find,” “encounter.”
[31:17] 44 tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.
[31:17] 45 tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.
[31:17] 47 tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.
[31:17] 49 tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.
[9:17] 50 tc The present translation follows a few medieval Hebrew
[9:17] 51 tc The translation follows the Qere reading חֶסֶד (khesed, “loyal love”) rather than the Kethib reading וְחֶסֶד (vÿkhesed, “and loyal love”) of the MT.
[9:26] 52 tn Heb “they cast your law behind their backs.”
[9:27] 53 tn Heb “from the hand of” (so NASB, NIV); NAB “from the power of.”
[107:17] 54 tn Heb “fools [they were] because of the way of their rebellion.”
[1:19] 55 tn Heb “listen”; KJV “obedient”; NASB “If you consent and obey.”
[3:8] 56 tc Heb “she [‘her sister, unfaithful Judah’ from the preceding verse] saw” with one Hebrew
[3:8] 57 tn Heb “because she committed adultery.” The translation is intended to spell out the significance of the metaphor.
[3:8] 58 tn The words “Even after her unfaithful sister, Judah, had seen this” are not in the Hebrew text but are implicit in the connection and are supplied for clarification.
[3:8] 59 tn Heb “she played the prostitute there.” This is a metaphor for Israel’s worship; she gave herself to the worship of other gods like a prostitute gives herself to her lovers. There seems no clear way to completely spell out the metaphor in the translation.
[7:23] 60 tn Verses 22-23a read in Hebrew, “I did not speak with your ancestors and I did not command them when I brought them out of Egypt about words/matters concerning burnt offering and sacrifice, but I commanded them this word:” Some modern commentators have explained this passage as an evidence for the lateness of the Pentateuchal instruction regarding sacrifice or a denial that sacrifice was practiced during the period of the wilderness wandering. However, it is better explained as an example of what R. de Vaux calls a dialectical negative, i.e., “not so much this as that” or “not this without that” (Ancient Israel, 454-56). For other examples of this same argument see Isa 1:10-17; Hos 6:4-6; Amos 5:21-25.
[7:23] 61 tn Heb “Obey me and I will be.” The translation is equivalent syntactically but brings out the emphasis in the command.
[7:23] 62 tn Heb “Walk in all the way that I command you.”
[9:6] 63 tn Heb “in your name.” Another option is to translate, “as your representatives.”
[9:6] 64 tn Heb “our fathers” (also in vv. 8, 16). The Hebrew term translated “father” can refer to more distant relationships such as grandfathers or ancestors.
[9:7] 66 tn Heb “to you (belongs) righteousness.”
[9:7] 67 tn Heb “and to us (belongs) shame of face like this day.”
[9:8] 69 tn Heb “to us (belongs) shame of face.”
[9:9] 70 tn Heb “to the Lord our God (belong) compassion and forgiveness.”
[9:10] 71 tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”).
[9:10] 72 tn Heb “to walk in.”
[9:10] 73 tc The LXX and Vulgate have the singular.
[9:11] 74 tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.
[9:11] 75 tn Heb “by not paying attention to your voice.”
[9:11] 76 tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.
[3:4] 78 tn Heb “then they will cry out to the
[3:2] 79 tn Heb “the ones who.”
[3:2] 82 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] 83 tn Heb “and their flesh from their bones.”
[1:8] 84 tn The prophet is probably the speaker here.
[1:8] 85 tn Or “stripped.” The precise meaning of this Hebrew word is unclear. It may refer to walking barefoot (see 2 Sam 15:30) or to partially stripping oneself (see Job 12:17-19).
[1:8] 86 tn Heb “naked.” This probably does not refer to complete nudity, but to stripping off one’s outer garments as an outward sign of the destitution felt by the mourner.
[1:8] 87 tn Heb “I will make lamentation.”
[1:8] 88 tn Or “a jackal”; CEV “howling wolves.”
[1:8] 89 tn Heb “[make] a mourning.”
[1:8] 90 tn Or perhaps “ostrich” (cf. ASV, NAB, NASB, NRSV, NLT).
[1:1] 91 tn Heb “The word of the
[1:1] 92 tn The words “he delivered this message” are not in the Hebrew text, but are supplied in the translation for clarification.
[1:1] 93 tn Heb “in the days of” (so KJV, NASB, NRSV).
[1:1] 94 tn Heb “which he saw concerning.”
[1:1] 95 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[1:1] 96 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:8] 97 tc Heb “Recently my people rise up as an enemy.” The MT is problematic in light of v. 9, where “my people” are the object of oppression, not the perpetrators of it. The form וְאֶתְמוּל (vÿ’etmul, “and recently”) is probably the product of fusion and subsequent suppression of an (ע) ayin. The translation assumes an emendation to וְאַתֶּם עַל (vÿ’attem ’al, “and you against [my people]”). The second person plural pronoun fits well with the second plural verb forms of vv. 8b-10. If this emendation is accepted, then יְקוֹמֵם (yÿqomem, the imperfect of קוּם [qum]) should be emended to קָמִים (qamim; a participle from the same root).
[2:8] 98 tc Heb “From the front of a garment glory [or perhaps, “a robe”] you strip off,” but this makes little if any sense. The term מִמּוּל (mimmul, “from the front of”) is probably the product of dittography (note the preceding word, which ends in [ם] mem) and subsequent suppression of ע (ayin). The translation assumes an emendation to מֵעַל (me’al, “from upon”). The translation also assumes an emendation of שַׂלְמָה אֶדֶר (salmah ’eder, “a garment, glory [or robe]”) to שֹׁלְמִים אֲדֶרֶת (sholÿmim ’aderet, “[from] a friend the robe [you strip off]”). The MT’s אֶדֶר (’eder) is the result of misdivision (the article has erroneously been attached to the preceding word) and haplography (of the final tav, which also begins the following word).
[2:8] 99 tc The passive participle שׁוּבֵי (shuvey) is unattested elsewhere and should be emended to a participle שָׁבִים (shavim).
[4:1] 100 tn Heb “at the end of days.”
[4:1] 101 tn Heb “will be established as the head of the mountains.”
