Discovery BoxProverbs 7:14-15
Context7:14 “I have 1 fresh meat at home; 2
today I have fulfilled my vows!
7:15 That is why I came out to meet you,
to look for you, 3 and I found you!
Proverbs 15:8
Context15:8 The Lord abhors 4 the sacrifices 5 of the wicked, 6
but the prayer 7 of the upright pleases him. 8
Isaiah 1:10-15
Context1:10 Listen to the Lord’s word,
you leaders of Sodom! 9
Pay attention to our God’s rebuke, 10
people of Gomorrah!
1:11 “Of what importance to me are your many sacrifices?” 11
says the Lord.
“I am stuffed with 12 burnt sacrifices
of rams and the fat from steers.
The blood of bulls, lambs, and goats
I do not want. 13
1:12 When you enter my presence,
do you actually think I want this –
animals trampling on my courtyards? 14
1:13 Do not bring any more meaningless 15 offerings;
I consider your incense detestable! 16
You observe new moon festivals, Sabbaths, and convocations,
but I cannot tolerate sin-stained celebrations! 17
1:14 I hate your new moon festivals and assemblies;
they are a burden
that I am tired of carrying.
1:15 When you spread out your hands in prayer,
I look the other way; 18
when you offer your many prayers,
I do not listen,
because your hands are covered with blood. 19
Isaiah 48:2
Context48:2 Indeed, they live in the holy city; 20
they trust in 21 the God of Israel,
whose name is the Lord who commands armies.
Isaiah 58:2-4
Context58:2 They seek me day after day;
they want to know my requirements, 22
like a nation that does what is right
and does not reject the law of their God.
They ask me for just decrees;
they want to be near God.
58:3 They lament, 23 ‘Why don’t you notice when we fast?
Why don’t you pay attention when we humble ourselves?’
Look, at the same time you fast, you satisfy your selfish desires, 24
you oppress your workers. 25
58:4 Look, your fasting is accompanied by 26 arguments, brawls,
and fistfights. 27
Do not fast as you do today,
trying to make your voice heard in heaven.
Ezekiel 20:39
Context20:39 “‘As for you, O house of Israel, this is what the sovereign Lord says: Each of you go and serve your idols, 28 if you will not listen to me. 29 But my holy name will not be profaned 30 again by your sacrifices 31 and your idols.
Ezekiel 23:29
Context23:29 They will treat you with hatred, take away all you have labored for, 32 and leave you naked and bare. Your nakedness will be exposed, just as when you engaged in prostitution and obscene conduct. 33
Ezekiel 23:37
Context23:37 For they have committed adultery and blood is on their hands. They have committed adultery with their idols, and their sons, whom they bore to me, 34 they have passed through the fire as food to their idols. 35
Ezekiel 23:39
Context23:39 On the same day they slaughtered their sons for their idols, they came to my sanctuary to desecrate it. This is what they have done in the middle of my house.
Ezekiel 33:31
Context33:31 They come to you in crowds, 36 and they sit in front of you as 37 my people. They hear your words, but do not obey 38 them. For they talk lustfully, 39 and their heart is set on 40 their own advantage. 41
Matthew 23:14
Context23:14 [[EMPTY]] 42
John 13:18
Context13:18 “What I am saying does not refer to all of you. I know the ones I have chosen. But this is to fulfill the scripture, 43 ‘The one who eats my bread 44 has turned against me.’ 45
John 13:26-27
Context13:26 Jesus replied, 46 “It is the one to whom I will give this piece of bread 47 after I have dipped it in the dish.” 48 Then he dipped the piece of bread in the dish 49 and gave it to Judas Iscariot, Simon’s son. 13:27 And after Judas 50 took the piece of bread, Satan entered into him. 51 Jesus said to him, 52 “What you are about to do, do quickly.”
John 18:28
Context18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. 53 (Now it was very early morning.) 54 They 55 did not go into the governor’s residence 56 so they would not be ceremonially defiled, but could eat the Passover meal.
[7:14] 2 tn Heb “I have peace offerings.” The peace offerings refer to the meat left over from the votive offering made at the sanctuary (e.g., Lev 7:11-21). Apparently the sacrificial worship meant as little to this woman spiritually as does Christmas to modern hypocrites who follow in her pattern. By expressing that she has peace offerings, she could be saying nothing more than that she has fresh meat for a meal at home, or that she was ceremonially clean, perhaps after her period. At any rate, it is all probably a ruse for winning a customer.
[7:15] 3 tn Heb “to look diligently for your face.”
[15:8] 4 tn Heb “an abomination of the
[15:8] 5 tn Heb “sacrifice” (so many English versions).
[15:8] 6 sn The sacrifices of the wicked are hated by the
[15:8] 7 sn J. H. Greenstone notes that if God will accept the prayers of the upright, he will accept their sacrifices; for sacrifice is an outer ritual and easily performed even by the wicked, but prayer is a private and inward act and not usually fabricated by unbelievers (Proverbs, 162).
[15:8] 8 tn Heb “[is] his pleasure.” The 3rd person masculine singular suffix functions as a subjective genitive: “he is pleased.” God is pleased with the prayers of the upright.
[1:10] 9 sn Building on the simile of v. 9, the prophet sarcastically addresses the leaders and people of Jerusalem as if they were leaders and residents of ancient Sodom and Gomorrah. The sarcasm is appropriate, for if the judgment is comparable to Sodom’s, that must mean that the sin which prompted the judgment is comparable as well.
[1:10] 10 tn Heb “to the instruction of our God.” In this context, which is highly accusatory and threatening, תּוֹרָה (torah, “law, instruction”) does not refer to mere teaching, but to corrective teaching and rebuke.
[1:11] 11 tn Heb “Why to me the multitude of your sacrifices?” The sarcastic rhetorical question suggests that their many sacrifices are of no importance to the Lord. This phrase answers the possible objection that an Israelite could raise in response to God’s indictment: “But we are offering the sacrifices you commanded!”
[1:11] 12 tn The verb שָׂבַע (sava’, “be satisfied, full”) is often used of eating and/or drinking one’s fill. See BDB 959 s.v. שָׂבַע. Here sacrifices are viewed, in typical ancient Near Eastern fashion, as food for the deity. God here declares that he has eaten and drunk, as it were, his fill.
[1:11] 13 sn In the chiastic structure of the verse, the verbs at the beginning and end highlight God’s displeasure, while the heaping up of references to animals, fat, and blood in the middle lines hints at why God wants no more of their sacrifices. They have, as it were, piled the food on his table and he needs no more.
[1:12] 14 tn Heb “When you come to appear before me, who requires this from your hand, trampling of my courtyards?” The rhetorical question sarcastically makes the point that God does not require this parade of livestock. The verb “trample” probably refers to the eager worshipers and their sacrificial animals walking around in the temple area.
[1:13] 15 tn Or “worthless” (NASB, NCV, CEV); KJV, ASV “vain.”
[1:13] 16 sn Notice some of the other practices that Yahweh regards as “detestable”: homosexuality (Lev 18:22-30; 20:13), idolatry (Deut 7:25; 13:15), human sacrifice (Deut 12:31), eating ritually unclean animals (Deut 14:3-8), sacrificing defective animals (Deut 17:1), engaging in occult activities (Deut 18:9-14), and practicing ritual prostitution (1 Kgs 14:23).
[1:13] 17 tn Heb “sin and assembly” (these two nouns probably represent a hendiadys). The point is that their attempts at worship are unacceptable to God because the people’s everyday actions in the socio-economic realm prove they have no genuine devotion to God (see vv. 16-17).
[1:15] 18 tn Heb “I close my eyes from you.”
[1:15] 19 sn This does not just refer to the blood of sacrificial animals, but also the blood, as it were, of their innocent victims. By depriving the poor and destitute of proper legal recourse and adequate access to the economic system, the oppressors have, for all intents and purposes, “killed” their victims.
[48:2] 20 tn Heb “they call themselves [or “are called”] from the holy city.” The precise meaning of the statement is uncertain. The Niphal of קָרָא (qara’) is combined with the preposition מִן (min) only here. When the Qal of קָרָא is used with מִן, the preposition often indicates the place from which one is summoned (see 46:11). So one could translate, “from the holy city they are summoned,” meaning that they reside there.
[48:2] 21 tn Heb “lean on” (so NASB, NRSV); NAB, NIV “rely on.”
[58:2] 22 tn Heb “ways” (so KJV, NAB, NASB, NIV, NRSV, TEV); NLT “my laws.”
[58:3] 23 tn The words “they lament” are supplied in the translation for clarification.
[58:3] 24 tn Heb “you find pleasure”; NASB “you find your desire.”
[58:3] 25 tn Or perhaps, “debtors.” See HALOT 865 s.v. * עָצֵב.
[58:4] 26 tn Heb “you fast for” (so NASB); NRSV “you fast only to quarrel.”
[58:4] 27 tn Heb “and for striking with a sinful fist.”
[20:39] 28 sn Compare the irony here to Amos 4:4 and Jer 44:25.
[20:39] 29 tn Heb “and after, if you will not listen to me.” The translation leaves out “and after” for smoothness. The text is difficult. M. Greenberg (Ezekiel [AB], 1:374) suggests that it may mean “but afterwards, if you will not listen to me…” with an unspoken threat.
[20:39] 30 sn A similar concept may be found in Lev 18:21; 20:3.
[23:29] 32 tn The Hebrew term means “labor,” but by extension it can also refer to that for which one works.
[23:29] 33 tn Heb “The nakedness of your prostitution will be exposed, and your obscene conduct and your harlotry.”
[23:37] 34 sn The Lord speaks here in the role of the husband of the sisters.
[23:37] 35 tn Heb “they have passed to them for food.” The verb is commonly taken to refer to passing children through fire, especially as an offering to the pagan god Molech. See Jer 32:35.
[33:31] 36 tn Heb “as people come.” Apparently this is an idiom indicating that they come in crowds. See D. I. Block, Ezekiel (NICOT), 2:264.
[33:31] 37 tn The word “as” is supplied in the translation.
[33:31] 39 tn Heb “They do lust with their mouths.”
[33:31] 40 tn Heb “goes after.”
[33:31] 41 tn The present translation understands the term often used for “unjust gain” in a wider sense, following M. Greenberg, who also notes that the LXX uses a term which can describe either sexual or ritual pollution. See M. Greenberg, Ezekiel (AB), 2:687.
[23:14] 42 tc The most important
[13:18] 43 tn Grk “But so that the scripture may be fulfilled.”
[13:18] 44 tn Or “The one who shares my food.”
[13:18] 45 tn Or “has become my enemy”; Grk “has lifted up his heel against me.” The phrase “to lift up one’s heel against someone” reads literally in the Hebrew of Ps 41 “has made his heel great against me.” There have been numerous interpretations of this phrase, but most likely it is an idiom meaning “has given me a great fall,” “has taken cruel advantage of me,” or “has walked out on me.” Whatever the exact meaning of the idiom, it clearly speaks of betrayal by a close associate. See E. F. F. Bishop, “‘He that eateth bread with me hath lifted up his heel against me’ – Jn xiii.18 (Ps xli.9),” ExpTim 70 (1958-59): 331-33.
[13:26] 46 tn Grk “Jesus answered.”
[13:26] 47 sn The piece of bread was a broken-off piece of bread (not merely a crumb).
[13:26] 48 tn Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.
[13:26] 49 tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.
[13:27] 50 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[13:27] 51 tn Grk “into that one”; the pronoun “he” is more natural English style here.
[13:27] 52 tn Grk “Then Jesus said to him.”
[18:28] 53 tn Grk “to the praetorium.”
[18:28] 54 sn This is a parenthetical note by the author.
[18:28] 55 tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
