Ezekiel 23:36

23:36 The Lord said to me: “Son of man, are you willing to pronounce judgment ¹  on Oholah and Oholibah? Then declare to them their abominable deeds!

Jeremiah 5:14

5:14 Because of that, ²  the Lord, the God who rules over all, ³  said to me, ⁴ 

“Because these people have spoken ⁵  like this, ⁶ 

I will make the words that I put in your mouth like fire.

And I will make this people like wood

which the fiery judgments you speak will burn up.” ⁷ 

Hosea 6:5

6:5 Therefore, I will certainly cut ⁸  you into pieces at the hands of the prophets; ⁹ 

I will certainly kill you ¹⁰  in fulfillment of my oracles of judgment; ¹¹ 

for ¹²  my judgment ¹³  will come forth like the light of the dawn. ¹⁴ 

Zechariah 1:6

1:6 But have my words and statutes, which I commanded my servants the prophets, not outlived your fathers? ¹⁵  Then they paid attention ¹⁶  and confessed, ‘The Lord who rules over all has indeed done what he said he would do to us, because of our sinful ways.’”

John 8:3-7

8:3 The experts in the law ¹⁷  and the Pharisees ¹⁸  brought a woman who had been caught committing adultery. They made her stand in front of them 8:4 and said to Jesus, ¹⁹  “Teacher, this woman was caught in the very act of adultery. 8:5 In the law Moses commanded us to stone to death ²⁰  such women. ²¹  What then do you say?” 8:6 (Now they were asking this in an attempt to trap him, so that they could bring charges against ²²  him.) ²³  Jesus bent down and wrote on the ground with his finger. ²⁴  8:7 When they persisted in asking him, he stood up straight ²⁵  and replied, ²⁶  “Whoever among you is guiltless ²⁷  may be the first to throw a stone at her.”

[23:36]  ¹ tn Heb “will you judge.” Here the imperfect form of the verb is probably used with a desiderative nuance. Addressed to the prophet, “judge” means to warn of or pronounce God’s impending judgment. See 20:4; 22:2.

[5:14]  ² tn Heb “Therefore.”

[5:14]  ³ tn Heb “The Lord God of armies.” See the translator’s note at 2:19.

[5:14]  ⁴ tn The words, “to me” are not in the text but are implicit in the connection. They are supplied in the translation for clarification.

[5:14]  ⁵ tn Heb “you have spoken.” The text here דַּבֶּרְכֶם (dabberkhem, “you have spoken”) is either a case of a scribal error for דַּבֶּרָם (dabberam, “they have spoken”) or an example of the rapid shift in addressee which is common in Jeremiah.

[5:14]  ⁶ tn Heb “this word.”

[5:14]  ⁷ tn Heb “like wood and it [i.e., the fire I put in your mouth] will consume them.”

[6:5]  ⁸ tn The two suffix conjugation verbs חָצַבְתִּי (khatsavti, Qal perfect 1st person common singular from חָצַב, khatsav, “to cut into pieces”) and הֲרַגְתִּים (haragtim, Qal perfect 1st person common singular + 3rd person masculine plural suffix from הָרַג, harag, “to kill”) are used in reference to future-time events. These are examples of the so-called “prophetic perfect” which emphasizes the certainty of the future event (e.g., Num 24:17; Josh 10:19; Isa 8:23; 9:1). For this function of the perfect, see IBHS 480-81 §30.1d. Most English versions, however, render these as past tenses.

[6:5]  ⁹ tn Heb “by the prophets” (so KJV, NRSV). The prophets are pictured as the executioners of Israel and Judah because they announced their imminent destruction. The prophetic word was endowed with the power of fulfillment.

[6:5]  ¹⁰ tn Heb “them.” The shift from the 2nd person masculine singular referents (“your” and “you”) in 6:4-5 to the 3rd person masculine plural referent (“them”) is an example of enallage, a poetic device used for emphasis.

[6:5]  ¹¹ tn Heb “with the words of my mouth” (so NIV); TEV “with my message of judgment and destruction.”

[6:5]  ¹² tn The disjunctive vav prefixed to the noun (וּמִשְׁפָּטֶיךָ, umishpatekha) has an explanatory function.

[6:5]  ¹³ tc The MT reads וּמִשְׁפָּטֶיךָ אוֹר יֵצֵא (umishpatekha ’or yetse’, “and your judgments [are] a light [which] goes forth”) which is enigmatic and syntactically awkward (cf. KJV, NASB). The LXX reads καὶ τὸ κρίμα μου ὡς φώς (kai to krima mou {ws fos, “my judgment goes forth like light”) which reflects וּמִשְׁפָּטִי כָאוֹר יֵצֵא (umishpati kha’or yetse’, “my judgment goes forth like the light”) and posits only a simple misdivision of words. This is reflected in the Syriac Peshitta and Aramaic Targum and is followed by the present translation (so also NCV, NRSV). See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:238.

[6:5]  ¹⁴ tn The noun אוֹר (’or, “light”) is used here in reference to the morning light or dawn (e.g., Judg 16:2; 19:26; 1 Sam 14:36; 25:34, 36; 2 Sam 17:22; 23:4; 2 Kgs 7:9; Neh 8:3; Job 24:14; Prov 4:18; Mic 2:1; cf. CEV, NLT) rather than lightning (cf. NIV). This continues the early morning imagery used throughout 6:2-5.

[1:6]  ¹⁵ tc BHS suggests אֶתְכֶם (’etkhem, “you”) for the MT אֲבֹתֵיכֶם (’avotekhem, “your fathers”) to harmonize with v. 4. In v. 4 the ancestors would not turn but in v. 6 they appear to have done so. The subject in v. 6, however, is to be construed as Zechariah’s own listeners.

[1:6]  ¹⁶ tn Heb “they turned” (so ASV). Many English versions have “they repented” here; cf. CEV “they turned back to me.”

[8:3]  ¹⁷ tn Or “The scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[8:3]  ¹⁸ sn See the note on Pharisees in 1:24.

[8:4]  ¹⁹ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:5]  ²⁰ sn An allusion to Lev 20:10 and Deut 22:22-24.

[8:5]  ²¹ sn The accusers themselves subtly misrepresented the law. The Mosaic law stated that in the case of adultery, both the man and woman must be put to death (Lev 20:10, Deut 22:22), but they mentioned only such women.

[8:6]  ²² tn Grk “so that they could accuse.”

[8:6]  ²³ sn This is a parenthetical note by the author of 7:53–8:11.

[8:6]  ²⁴ tn Or possibly “Jesus bent down and wrote an accusation on the ground with his finger.” The Greek verb καταγράφω (katagrafw) may indicate only the action of writing on the ground by Jesus, but in the overall context (Jesus’ response to the accusation against the woman) it can also be interpreted as implying that what Jesus wrote was a counteraccusation against the accusers (although there is no clue as to the actual content of what he wrote, some scribes added “the sins of each one of them” either here or at the end of v. 8 [U 264 700 al]).

[8:7]  ²⁵ tn Or “he straightened up.”

[8:7]  ²⁶ tn Grk “and said to them.”

[8:7]  ²⁷ tn Or “sinless.”