2 Kings 9:33

9:33 He said, “Throw her down!” So they threw her down, and when she hit the ground, ¹  her blood splattered against the wall and the horses, and Jehu drove his chariot over her. ² 

Psalms 91:13

91:13 You will subdue ³  a lion and a snake; ⁴ 

you will trample underfoot a young lion and a serpent.

Isaiah 14:19

14:19 But you have been thrown out of your grave

like a shoot that is thrown away. ⁵ 

You lie among ⁶  the slain,

among those who have been slashed by the sword,

among those headed for ⁷  the stones of the pit, ⁸ 

as if you were a mangled corpse. ⁹ 

Isaiah 28:3

28:3 The splendid crown of Ephraim’s drunkards

will be trampled underfoot.

Lamentations 1:15

ס (Samek)

1:15 He rounded up ¹⁰  all my mighty ones; ¹¹ 

The Lord ¹²  did this ¹³  in ¹⁴  my midst.

He summoned an assembly ¹⁵  against me

to shatter my young men.

The Lord has stomped like grapes ¹⁶ 

the virgin daughter, Judah. ¹⁷ 

Ezekiel 16:6

16:6 “‘I passed by you and saw you kicking around helplessly in your blood. I said to you as you lay there in your blood, “Live!” I said to you as you lay there in your blood, “Live!” ¹⁸ 

Micah 7:10

7:10 When my enemies see this, they will be covered with shame.

They say ¹⁹  to me, “Where is the Lord your God?”

I will gloat over them. ²⁰ 

Then they will be trampled down ²¹ 

like mud in the streets.

Matthew 7:6

7:6 Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces. ²² 

Romans 16:20

16:20 The God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus be with you.

Romans 16:1

Personal Greetings

16:1 Now I commend to you our sister Phoebe, who is a servant ²³  of the church in Cenchrea,

Colossians 1:25

1:25 I became a servant of the church according to the stewardship ²⁴  from God – given to me for you – in order to complete ²⁵  the word of God,

Colossians 1:27

1:27 God wanted to make known to them the glorious ²⁶  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

[9:33]  ¹ tn The words “when she hit the ground” are added for stylistic reasons.

[9:33]  ² tn Heb “and he trampled her.”

[91:13]  ³ tn Heb “walk upon.”

[91:13]  ⁴ tn Or perhaps “cobra” (see Ps 58:4).

[14:19]  ⁵ tn Heb “like a shoot that is abhorred.” The simile seems a bit odd; apparently it refers to a small shoot that is trimmed from a plant and tossed away. Some prefer to emend נֵצֶר (netser, “shoot”); some propose נֵפֶל (nefel, “miscarriage”). In this case one might paraphrase: “like a horrible-looking fetus that is delivered when a woman miscarries.”

[14:19]  ⁶ tn Heb “are clothed with.”

[14:19]  ⁷ tn Heb “those going down to.”

[14:19]  ⁸ tn בּוֹר (bor) literally means “cistern”; cisterns were constructed from stones. On the metaphorical use of “cistern” for the underworld, see the note at v. 15.

[14:19]  ⁹ tn Heb “like a trampled corpse.” Some take this line with what follows.

[1:15]  ¹⁰ tn The verb סָלַה (salah) occurs only twice in OT; once in Qal (Ps 119:118) and once here in Piel. It is possibly a by-form of סָלַל (salal, “to heap up”). It may also be related to Aramaic סלא (sl’) meaning “to throw away” and Assyrian salu/shalu meaning “to hurl (away)” (AHw 1152) or “to kick up dust, shoot (arrows), reject, throw away?” (CAD 17:272). With people as its object shalu is used of people casting away their children, specifically meaning selling them on the market. The LXX translates סָלַה (salah) as ἐξῆρεν (exhren, “to remove, lead away”). Thus God is either (1) heaping them up (dead) in the city square, (2) putting them up for sale in the city square, or (3) leading them out of the city (into exile or to deprive it of defenders prior to attack). The English “round up” could accommodate any of these and is also a cattle term, which fits well with the use of the word “bulls” (see following note).

[1:15]  ¹¹ tn Heb “bulls.” Metaphorically, bulls may refer to mighty ones, leaders or warriors. F. W. Dobbs-Allsopp (Lamentations [IBC], 69) insightfully suggests that the Samek stanza presents an overarching dissonance by using terms associated with a celebratory feast (bulls, assembly, and a winepress) in sentences where God is abusing the normally expected celebrants, i.e. the “leaders” are the sacrifice.

[1:15]  ¹² tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”); this occurs again a second time later in this verse. See the tc note at 1:14.

[1:15]  ¹³ tn The verb is elided and understood from the preceding colon. Naming “my Lord” as the subject of the verb late, as it were, emphasizes the irony of the action taken by a person in this position.

[1:15]  ¹⁴ tc The MT reads the preposition בּ (bet, “in”) prefixed to קִרְבִּי (qirbi, “my midst”): בְּקִרְבִּי (bÿkirbi, “in my midst”); however, the LXX reads ἐκ μέσου μου (ek mesou mou) which may reflect a Vorlage of the preposition מִן (min, “from”): מִקִּרְבִּי (miqqirbi, “from my midst”). The LXX may have chosen ἐκ to accommodate understanding סִלָּה (sillah) as ἐξῆρεν (exhren, “to remove, lead away”). The textual deviation may have been caused by an unusual orthographic confusion.

[1:15]  ¹⁵ tn Heb “an assembly.” The noun מוֹעֵד (mo’ed, “assembly”) is normally used in reference to the annual religious festive assemblies of Israel (Ezek 45:17; Hos 9:5; Zeph 3:18; Zech 8:19), though a number of English versions take this “assembly” to refer to the invading army which attacks the city (e.g., NAB, NIV, TEV, NLT).

[1:15]  ¹⁶ tn Heb “a winepress he has stomped.” The noun גַּת (gat, “winepress”) functions as an adverbial accusative of location: “in a winepress.” The translation reflects the synecdoche that is involved – one stomps the grapes that are in the winepress, not the winepress itself.

[1:15]  ¹⁷ sn The expression the virgin daughter, Judah is used as an epithet, i.e. Virgin Judah or Maiden Judah, further reinforcing the feminine anthrpomorphism.

[16:6]  ¹⁸ tc The translation reflects the Hebrew text, which repeats the statement, perhaps for emphasis. However, a few medieval Hebrew manuscripts, the Old Greek, and the Syriac do not include the repetition. The statement could have been accidentally repeated or the second occurrence could have been accidentally omitted. Based on the available evidence it is difficult to know which is more likely.

[7:10]  ¹⁹ tn Heb “who say.” A new sentence was begun here in the translation for stylistic reasons.

[7:10]  ²⁰ tn Heb “My eyes will look on them.”

[7:10]  ²¹ tn Heb “a trampled-down place.”

[7:6]  ²² tn Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (“dogs…turn around and tear you to pieces”) and the second and third clauses belong together (“pigs…trample them under their feet”).

[16:1]  ²³ tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.

[1:25]  ²⁴ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ²⁵ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[1:27]  ²⁶ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”