Isaiah 1:14

1:14 I hate your new moon festivals and assemblies;

they are a burden

that I am tired of carrying.

Isaiah 1:24

1:24 Therefore, the sovereign Lord who commands armies, ¹ 

the powerful ruler of Israel, ²  says this:

“Ah, I will seek vengeance ³  against my adversaries,

I will take revenge against my enemies. ⁴ 

Isaiah 7:13

7:13 So Isaiah replied, ⁵  “Pay attention, ⁶  family ⁷  of David. ⁸  Do you consider it too insignificant to try the patience of men? Is that why you are also trying the patience of my God?

Isaiah 63:10

63:10 But they rebelled and offended ⁹  his holy Spirit, ¹⁰ 

so he turned into an enemy

and fought against them.

Psalms 95:10

95:10 For forty years I was continually disgusted ¹¹  with that generation,

and I said, ‘These people desire to go astray; ¹² 

they do not obey my commands.’ ¹³ 

Ezekiel 6:9

6:9 Then your survivors will remember me among the nations where they are exiled. They will realize ¹⁴  how I was crushed by their unfaithful ¹⁵  heart which turned from me and by their eyes which lusted after their idols. They will loathe themselves ¹⁶  because of the evil they have done and because of all their abominable practices.

Ezekiel 16:43

16:43 “‘Because you did not remember the days of your youth and have enraged me with all these deeds, I hereby repay you for what you have done, ¹⁷  declares the sovereign Lord. Have you not engaged in prostitution on top of all your other abominable practices?

Amos 2:13

2:13 Look! I will press you down,

like a cart loaded down with grain presses down. ¹⁸ 

Malachi 1:14

1:14 “There will be harsh condemnation for the hypocrite who has a valuable male animal in his flock but vows and sacrifices something inferior to the Lord. For I am a great king,” ¹⁹  says the Lord who rules over all, “and my name is awesome among the nations.”

Malachi 2:13-17

2:13 You also do this: You cover the altar of the Lord with tears ²⁰  as you weep and groan, because he no longer pays any attention to the offering nor accepts it favorably from you. 2:14 Yet you ask, “Why?” The Lord is testifying against you on behalf of the wife you married when you were young, ²¹  to whom you have become unfaithful even though she is your companion and wife by law. ²²  2:15 No one who has even a small portion of the Spirit in him does this. ²³  What did our ancestor ²⁴  do when seeking a child from God? Be attentive, then, to your own spirit, for one should not be disloyal to the wife he took in his youth. ²⁵  2:16 “I hate divorce,” ²⁶  says the Lord God of Israel, “and the one who is guilty of violence,” ²⁷  says the Lord who rules over all. “Pay attention to your conscience, and do not be unfaithful.”

Resistance to the Lord through Self-deceit

2:17 You have wearied the Lord with your words. But you say, “How have we wearied him?” Because you say, “Everyone who does evil is good in the Lord’s opinion, ²⁸  and he delights in them,” or “Where is the God of justice?”

[1:24]  ¹ tn Heb “the master, the Lord who commands armies [traditionally, the Lord of hosts].” On the title “the Lord who commands armies,” see the note at v. 9.

[1:24]  ² tn Heb “the powerful [one] of Israel.”

[1:24]  ³ tn Heb “console myself” (i.e., by getting revenge); NRSV “pour out my wrath on.”

[1:24]  ⁴ sn The Lord here identifies with the oppressed and comes as their defender and vindicator.

[7:13]  ⁵ tn Heb “and he said.” The subject is unexpressed, but the reference to “my God” at the end of the verse indicates the prophet is speaking.

[7:13]  ⁶ tn The verb is second plural in form, because the prophet addresses the whole family of David. He continues to use the plural in v. 14 (with one exception, see the notes on that verse), but then switches back to the second singular (addressing Ahaz specifically) in vv. 16-17.

[7:13]  ⁷ tn Heb “house.” See the note at v. 2.

[7:13]  ⁸ sn The address to the “house of David” is designed to remind Ahaz and his royal court of the protection promised to them through the Davidic covenant. The king’s refusal to claim God’s promise magnifies his lack of faith.

[63:10]  ⁹ tn Or “grieved, hurt the feelings of.”

[63:10]  ¹⁰ sn The phrase “holy Spirit” occurs in the OT only here (in v. 11 as well) and in Ps 51:11 (51:13 HT), where it is associated with the divine presence.

[95:10]  ¹¹ tn The prefixed verbal form is either a preterite or an imperfect. If the latter, it emphasizes the ongoing nature of the condition in the past. The translation reflects this interpretation of the verbal form.

[95:10]  ¹² tn Heb “a people, wanderers of heart [are] they.”

[95:10]  ¹³ tn Heb “and they do not know my ways.” In this context the Lord’s “ways” are his commands, viewed as a pathway from which his people, likened to wayward sheep (see v. 7), wander.

[6:9]  ¹⁴ tn The words “they will realize” are not in the Hebrew text; they are added here for stylistic reasons since this clause assumes the previous verb “to remember” or “to take into account.”

[6:9]  ¹⁵ tn Heb “how I was broken by their adulterous heart.” The image of God being “broken” is startling, but perfectly natural within the metaphorical framework of God as offended husband. The idiom must refer to the intense grief that Israel’s unfaithfulness caused God. For a discussion of the syntax and semantics of the Hebrew text, see M. Greenberg, Ezekiel (AB), 1:134.

[6:9]  ¹⁶ tn Heb adds “in their faces.”

[16:43]  ¹⁷ tn Heb “your way on (your) head I have placed.”

[2:13]  ¹⁸ tn The precise meaning of this verse is unclear. Various suggested meanings have been proposed (see S. M. Paul, Amos [Hermeneia], 94): (1) One option is to relate the verb to an Arabic verb, meaning “to hinder; to hamper,” and translate, “I am making you immobile, like a cart filled with grain is immobile.” In this case, the Lord refers to Israel’s inability to escape his coming judgment (see vv. 14-16; NJPS). (2) Another view relates the verb to a different Arabic verb meaning “to cut in pieces,” translating “I will cut you in pieces as a cart cuts in pieces [the earth],” referring to the ruts and rifts in the ground caused by an earthquake. (3) Some relate the verb to an Arabic root meaning “to groan” with the idea that the Lord causes the ground underneath Israel to groan (cf. NLT). (4) The translation connects the verb to an Aramaism signifying to “press down” (cf. NIV, NRSV). Some English versions translate the verb in an intransitive sense as “I am weighted down” (cf. NASB, NKJV) or “I groan beneath you” (NEB). For this last option, see F. I. Andersen and D. N. Freedman, Amos (AB), 334.

[1:14]  ¹⁹ sn The epithet great king was used to describe the Hittite rulers on their covenant documents and so, in the covenant ideology of Malachi, is an apt description of the Lord.

[2:13]  ²⁰ sn You cover the altar of the Lord with tears. These tears are the false tears of hypocrisy, not genuine tears of repentance. The people weep because the Lord will not hear them, not because of their sin.

[2:14]  ²¹ tn Heb “the Lord is a witness between you and [between] the wife of your youth.”

[2:14]  ²² sn Though there is no explicit reference to marriage vows in the OT (but see Job 7:13; Prov 2:17; Ezek 16:8), the term law (Heb “covenant”) here asserts that such vows or agreements must have existed. References to divorce documents (e.g., Deut 24:1-3; Jer 3:8) also presuppose the existence of marriage documents.

[2:15]  ²³ tn Heb “and not one has done, and a remnant of the spirit to him.” The very elliptical nature of the statement suggests it is proverbial. The present translation represents an attempt to clarify the meaning of the statement (cf. NASB).

[2:15]  ²⁴ tn Heb “the one.” This is an oblique reference to Abraham who sought to obtain God’s blessing by circumventing God’s own plan for him by taking Hagar as wife (Gen 16:1-6). The result of this kind of intermarriage was, of course, disastrous (Gen 16:11-12).

[2:15]  ²⁵ sn The wife he took in his youth probably refers to the first wife one married (cf. NCV “the wife you married when you were young”).

[2:16]  ²⁶ tc The verb שָׂנֵא (sane’) appears to be a third person form, “he hates,” which makes little sense in the context, unless one emends the following word to a third person verb as well. Then one might translate, “he [who] hates [his wife] [and] divorces her…is guilty of violence.” A similar translation is advocated by M. A. Shields, “Syncretism and Divorce in Malachi 2,10-16,” ZAW 111 (1999): 81-85. However, it is possible that the first person pronoun אָנֹכִי (’anokhi, “I”) has accidentally dropped from the text after כִּי (ki). If one restores the pronoun, the form שָׂנֵא can be taken as a participle and the text translated, “for I hate” (so NAB, NASB, NRSV, NLT).

[2:16]  ²⁷ tn Heb “him who covers his garment with violence” (similar ASV, NRSV). Here “garment” is a metaphor for appearance and “violence” a metonymy of effect for cause. God views divorce as an act of violence against the victim.

[2:17]  ²⁸ tn Heb “in the eyes of the Lord.”