Leviticus 26:11

26:11 “‘I will put my tabernacle ¹  in your midst and I will not abhor you. ² 

Jude 1:14

1:14 Now Enoch, the seventh in descent beginning with Adam, ³  even prophesied of them, ⁴  saying, “Look! The Lord is coming ⁵  with thousands and thousands ⁶  of his holy ones,

Psalms 5:4

5:4 Certainly ⁷  you are not a God who approves of evil; ⁸ 

evil people ⁹  cannot dwell with you. ¹⁰ 

Psalms 10:3

10:3 Yes, ¹¹  the wicked man ¹²  boasts because he gets what he wants; ¹³ 

the one who robs others ¹⁴  curses ¹⁵  and ¹⁶  rejects the Lord. ¹⁷ 

Psalms 78:59

78:59 God heard and was angry;

he completely rejected Israel.

Psalms 106:40

106:40 So the Lord was angry with his people ¹⁸ 

and despised the people who belong to him. ¹⁹ 

Amos 3:2-3

3:2 “I have chosen ²⁰  you alone from all the clans of the earth. Therefore I will punish you for all your sins.”

3:3 Do two walk together without having met? ²¹ 

Zechariah 11:8

11:8 Next I eradicated the three shepherds in one month, ²²  for I ran out of patience with them and, indeed, they detested me as well.

Revelation 3:16

3:16 So because you are lukewarm, and neither hot nor cold, I am going ²³  to vomit ²⁴  you out of my mouth!

[26:11]  ¹ tn LXX codexes Vaticanus and Alexandrinus have “my covenant” rather than “my tabernacle.” Cf. NAB, NASB, NRSV “my dwelling.”

[26:11]  ² tn Heb “and my soul [נֶפֶשׁ, nefesh] will not abhor you.”

[1:14]  ³ tn Grk “the seventh from Adam.”

[1:14]  ⁴ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ⁵ tn Grk “has come,” a proleptic aorist.

[1:14]  ⁶ tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

[5:4]  ⁷ tn Or “for.”

[5:4]  ⁸ tn Heb “not a God [who] delights [in] wickedness [are] you.”

[5:4]  ⁹ tn The Hebrew text has simply the singular form רע, which may be taken as an abstract noun “evil” (the reference to “wickedness” in the preceding line favors this; cf. NEB, NASB, NRSV) or as a substantival adjective “evil one” (the references to evil people in the next two verses favor this; cf. NIV “with you the wicked cannot dwell”).

[5:4]  ¹⁰ tn Heb “cannot dwell as a resident alien [with] you.” The negated imperfect verbal form here indicates incapability or lack of permission. These people are morally incapable of dwelling in God’s presence and are not permitted to do so.

[10:3]  ¹¹ tn The translation assumes כִּי (ki) is asseverative: “indeed, certainly.” Another option is to translate “for,” understanding v. 3 as giving the reason why the wicked so arrogantly seek to destroy the helpless (so NASB, NRSV).

[10:3]  ¹² tn The representative or typical evildoer is described in vv. 3-11, 13, 15. Since the singular form predominates in these verses, it has been retained in the translation.

[10:3]  ¹³ tn Heb “the wicked [one] boasts on account of the desire of his appetite.” The translation assumes that the preposition עַל (’al) introduces the reason why the wicked boasts (cf. this use of עַל with הָלַל (halal) in Ps 119:164 and Ezra 3:11). In this case, the “desire of his appetite” refers by metonymy to the object desired and acquired.

[10:3]  ¹⁴ tn The translation assumes the active participle is substantival, referring to the wicked man mentioned in the preceding line. The substantival participle is then understood as the subject of the following verbs. For other examples of the participle of בָּצַע (batsar) used of those who desire and/or acquire wealth through dishonest and/or violent means, see Prov 1:19; 15:27; Jer 6:13; 8:10; Hab 2:9.

[10:3]  ¹⁵ tn The verb בָּרַךְ (barakh) normally means “to bless,” but in a few cases it exhibits the polarized meaning “to curse” (1 Kgs 21:10, 13; Job 1:5-11; 2:5-9). (Some regard this use of בָּרַךְ as a mere euphemism.) The verb refers to the act of pronouncing or calling down a formal curse upon the object of one’s anger.

[10:3]  ¹⁶ tn The conjunction “and” is supplied in the translation; it does not appear in the Hebrew text.

[10:3]  ¹⁷ tn Another option is to translate, “he blesses one who robs others, [but] he curses the Lord.” In this case the subject of the verbs is “the wicked man” mentioned in the previous line, and “the one who robs others” is the object of the verb בָּרַךְ (barakh), which is understood in its usual sense of “bless.”

[106:40]  ¹⁸ tn Heb “the anger of the Lord burned against his people.”

[106:40]  ¹⁹ tn Heb “his inheritance.”

[3:2]  ²⁰ tn Heb “You only have I known.” The Hebrew verb יָדַע (yada’) is used here in its covenantal sense of “recognize in a special way.”

[3:3]  ²¹ sn The rhetorical questions in vv. 3-5 expect the answer, “No, of course not!” Those in v. 6 anticipate the answer, “Yes, of course they do/he is.” They all draw attention to the principle of cause and effect and lay the logical foundation for the argument in vv. 7-8. Also note the progression from a general question in v. 3 to the “meetings” of two animals (v. 4), to that of an animal and a human trap (v. 5), to a climax with the confrontation with the Lord (v. 6). Each of these meetings is disastrous.

[11:8]  ²² sn Zechariah is only dramatizing what God had done historically (see the note on the word “cedars” in 11:1). The “one month” probably means just any short period of time in which three kings ruled in succession. Likely candidates are Elah, Zimri, Tibni (1 Kgs 16:8-20); Zechariah, Shallum, Menahem (2 Kgs 15:8-16); or Jehoiakim, Jehoiachin, Zedekiah (2 Kgs 24:1–25:7).

[3:16]  ²³ tn Or “I intend.”

[3:16]  ²⁴ tn This is the literal meaning of the Greek verb ἐμέω (emew). It is usually translated with a much weaker term like “spit out” due to the unpleasant connotations of the English verb “vomit,” as noted by L&N 23.44. The situation confronting the Laodicean church is a dire one, however, and such a term is necessary if the modern reader is to understand the gravity of the situation.