Job 22:13

22:13 But you have said, ‘What does God know?

Does he judge through such deep darkness? ¹ 

Psalms 10:11

10:11 He says to himself, ² 

“God overlooks it;

he does not pay attention;

he never notices.” ³ 

Isaiah 30:10

30:10 They ⁴  say to the visionaries, “See no more visions!”

and to the seers, “Don’t relate messages to us about what is right! ⁵ 

Tell us nice things,

relate deceptive messages. ⁶ 

Hosea 7:3

Political Intrigue and Conspiracy in the Palace

7:3 The royal advisers delight the king with their evil schemes,

the princes make him glad with their lies.

Amos 7:13

7:13 Don’t prophesy at Bethel ⁷  any longer, for a royal temple and palace are here!” ⁸ 

Micah 2:6

2:6 ‘Don’t preach with such impassioned rhetoric,’ they say excitedly. ⁹ 

‘These prophets should not preach of such things;

we will not be overtaken by humiliation.’ ¹⁰ 

Micah 2:11

2:11 If a lying windbag should come and say, ¹¹ 

‘I’ll promise you blessings of wine and beer,’ ¹² 

he would be just the right preacher for these people! ¹³ 

Micah 2:1

Land Robbers Will Lose their Land

2:1 Those who devise sinful plans are as good as dead, ¹⁴ 

those who dream about doing evil as they lie in bed. ¹⁵ 

As soon as morning dawns they carry out their plans, ¹⁶ 

because they have the power to do so.

Colossians 2:14-16

2:14 He has destroyed ¹⁷  what was against us, a certificate of indebtedness ¹⁸  expressed in decrees opposed to us. He has taken it away by nailing it to the cross. 2:15 Disarming ¹⁹  the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross. ²⁰ 

2:16 Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days –

[22:13]  ¹ sn Eliphaz is giving to Job the thoughts and words of the pagans, for they say, “How does God know, and is there knowledge in the Most High?” (see Ps 73:11; 94:11).

[10:11]  ² tn Heb “he says in his heart.” See v. 6.

[10:11]  ³ tn Heb “God forgets, he hides his face, he never sees.”

[30:10]  ⁴ tn Heb “who” (so NASB, NRSV). A new sentence was started here in the translation for stylistic reasons.

[30:10]  ⁵ tn Heb “Do not see for us right things.”

[30:10]  ⁶ tn Heb “Tell us smooth things, see deceptive things.”

[7:13]  ⁷ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[7:13]  ⁸ tn Heb “for it is a temple of a king and it is a royal house.” It is possible that the phrase “royal house” refers to a temple rather than a palace. See S. M. Paul, Amos (Hermeneia), 243.

[2:6]  ⁹ tn Heb “‘Do not foam at the mouth,’ they foam at the mouth.” The verb נָטַף (nataf) means “to drip.” When used of speech it probably has the nuance “to drivel, to foam at the mouth” (HALOT 694 s.v. נטף). The sinful people tell the Lord’s prophets not to “foam at the mouth,” which probably refers in a derogatory way to their impassioned style of delivery. But the Lord (who is probably still speaking here, see v. 3) sarcastically refers to their impassioned exhortation as “foaming at the mouth.”

[2:6]  ¹⁰ tc If one follows the MT as it stands, it would appear that the Lord here condemns the people for their “foaming at the mouth” and then announces that judgment is inevitable. The present translation assumes that this is a continuation of the quotation of what the people say. In this case the subject of “foam at the mouth” is the Lord’s prophets. In the second line יִסַּג (yissag, a Niphal imperfect from סוּג, sug, “to remove”) is emended to יַסִּגֵנוּ (yassigenu; a Hiphil imperfect from נָסַג/נָשַׂג, nasag/nasag, “to reach; to overtake”).

[2:11]  ¹¹ tn Heb “if a man, coming [as] wind and falsehood, should lie”; NASB “walking after wind and falsehood”; NIV “a liar and a deceiver.”

[2:11]  ¹² tn Heb “I will foam at the mouth concerning wine and beer.”

[2:11]  ¹³ tn Heb “he would be the foamer at the mouth for this people.”

[2:1]  ¹⁴ 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]  ¹⁵ tn Heb “those who do evil upon their beds.”

[2:1]  ¹⁶ tn Heb “at the light of morning they do it.”

[2:14]  ¹⁷ tn The participle ἐξαλείψας (exaleiyas) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν (sunezwopoihsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning “destroy” see BDAG 344-45 s.v. ἐξαλείφω 2.

[2:14]  ¹⁸ tn On the translation of χειρόγραφον (ceirografon), see BDAG 1083 s.v. which refers to it as “a certificate of indebtedness.”

[2:15]  ¹⁹ tn See BDAG 100 s.v. ἀπεκδύομαι 2.

[2:15]  ²⁰ tn The antecedent of the Greek pronoun αὐτῷ (autw) could either be “Christ” or the “cross.” There are several reasons for choosing “the cross” as the antecedent for αὐτῷ in verse 15: (1) The nearest antecedent is τῷ σταυρῷ (tw staurw) in v. 14; (2) the idea of ἐδειγμάτισεν ἐν παρρησία (edeigmatisen en parrhsia, “made a public disgrace”) seems to be more in keeping with the idea of the cross; (3) a reference to Christ seems to miss the irony involved in the idea of triumph – the whole point is that where one would expect defeat, there came the victory; (4) if Christ is the subject of the participles in v. 15 then almost certainly the cross is the referent for αὐτῷ. Thus the best solution is to see αὐτῷ as a reference to the cross and the preposition ἐν (en) indicating “means” (i.e., by means of the cross) or possibly (though less likely) location (on the cross).