Psalms 80:13

80:13 The wild boars of the forest ruin it; ¹ 

the insects ²  of the field feed on it.

Ezekiel 13:4-16

13:4 Your prophets have become like jackals among the ruins, O Israel. 13:5 You have not gone up in the breaks in the wall, nor repaired a wall for the house of Israel that it would stand strong in the battle on the day of the Lord. 13:6 They see delusion and their omens are a lie. ³  They say, “the Lord declares,” though the Lord has not sent them; ⁴  yet they expect their word to be confirmed. ⁵  13:7 Have you not seen a false vision and announced a lying omen when you say, “the Lord declares,” although I myself never spoke?

13:8 “‘Therefore, this is what the sovereign Lord says: Because you have spoken false words and forecast delusion, look, ⁶  I am against you, ⁷  declares the sovereign Lord. 13:9 My hand will be against the prophets who see delusion and announce lying omens. They will not be included in the council ⁸  of my people, nor be written in the registry ⁹  of the house of Israel, nor enter the land of Israel. Then you will know that I am the sovereign Lord.

13:10 “‘This is because they have led my people astray saying, “All is well,” ¹⁰  when things are not well. When anyone builds a wall without mortar, ¹¹  they coat it with whitewash. 13:11 Tell the ones who coat it with whitewash that it will fall. When there is a deluge of rain, hailstones ¹²  will fall and a violent wind will break out. ¹³  13:12 When the wall has collapsed, people will ask you, “Where is the whitewash you coated it with?”

13:13 “‘Therefore this is what the sovereign Lord says: In my rage I will make a violent wind break out. In my anger there will be a deluge of rain and hailstones in destructive fury. 13:14 I will break down the wall you coated with whitewash and knock it to the ground so that its foundation is exposed. When it falls you will be destroyed beneath it, ¹⁴  and you will know that I am the Lord. 13:15 I will vent my rage against the wall, and against those who coated it with whitewash. Then I will say to you, “The wall is no more and those who whitewashed it are no more – 13:16 those prophets of Israel who would prophesy about Jerusalem ¹⁵  and would see visions of peace for it, when there was no peace,” declares the sovereign Lord.’

Luke 13:32

13:32 But ¹⁶  he said to them, “Go ¹⁷  and tell that fox, ¹⁸  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ¹⁹  I will complete my work. ²⁰ 

Luke 13:2

13:2 He ²¹  answered them, “Do you think these Galileans were worse sinners ²²  than all the other Galileans, because they suffered these things?

Luke 2:1-3

The Census and the Birth of Jesus

2:1 Now ²³  in those days a decree ²⁴  went out from Caesar ²⁵  Augustus ²⁶  to register ²⁷  all the empire ²⁸  for taxes. 2:2 This was the first registration, taken when Quirinius was governor ²⁹  of Syria. 2:3 Everyone ³⁰  went to his own town ³¹  to be registered.

Revelation 2:2

2:2 ‘I know your works as well as your ³²  labor and steadfast endurance, and that you cannot tolerate ³³  evil. You have even put to the test ³⁴  those who refer to themselves as apostles (but are not), and have discovered that they are false.

[80:13]  ¹ tn The Hebrew verb כִּרְסֵם (kirsem, “to eat away; to ruin”) occurs only here in the OT.

[80:13]  ² tn The precise referent of the Hebrew word translated “insects,” which occurs only here and in Ps 50:11, is uncertain. Aramaic, Arabic, and Akkadian cognates refer to insects, such as locusts or crickets.

[13:6]  ³ sn The same description of a false prophet is found in Micah 2:11.

[13:6]  ⁴ sn The Lord has not sent them. A similar concept is found in Jer 14:14; 23:21.

[13:6]  ⁵ tn Or “confirmed”; NIV “to be fulfilled”; TEV “to come true.”

[13:8]  ⁶ tn The word h!nn@h indicates becoming aware of something and has been translated here as a verb.

[13:8]  ⁷ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.

[13:9]  ⁸ tn The Hebrew term may refer to the secret council of the Lord (Jer 23:18; Job 15:8), but here it more likely refers to a human council comprised of civic leaders (Gen 49:6; Jer 6:11; 15:17 Ps 64:3; 111:1).

[13:9]  ⁹ tn The reference here is probably to a civil list (as in Ezra 2:16; Neh 7:64) rather than to a “book of life” (Exod 32:32; Isa 4:3; Ps 69:29; Dan 12:1). This registry may have been established at the making of David’s census (2 Sam 24:2, 9).

[13:10]  ¹⁰ tn Or “peace.”

[13:10]  ¹¹ tn The Hebrew word only occurs here in the Bible. According to L. C. Allen (Ezekiel [WBC], 1:202-3) it is also used in the Mishnah of a wall of rough stones without mortar. This fits the context here comparing the false prophetic messages to a nice coat of whitewash on a structurally unstable wall.

[13:11]  ¹² tn Heb “and you, O hailstones.”

[13:11]  ¹³ sn A violent wind will break out. God’s judgments are frequently described in storm imagery (Pss 18:7-15; 77:17-18; 83:15; Isa 28:17; 30:30; Jer 23:19; 30:23).

[13:14]  ¹⁴ tn Or “within it,” referring to the city of Jerusalem.

[13:16]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:32]  ¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ¹⁷ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ¹⁸ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

[13:32]  ¹⁹ sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

[13:32]  ²⁰ tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[13:2]  ²¹ tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:2]  ²² sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

[2:1]  ²³ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[2:1]  ²⁴ sn This decree was a formal decree from the Roman Senate.

[2:1]  ²⁵ tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).

[2:1]  ²⁶ sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.

[2:1]  ²⁷ tn Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).

[2:1]  ²⁸ tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).

[2:2]  ²⁹ tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.

[2:3]  ³⁰ tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:3]  ³¹ tn Or “hometown” (so CEV).

[2:2]  ³² tn Although the first possessive pronoun σου (sou) is connected to τὰ ἔργα (ta erga) and the second σου is connected to ὑπομονήν (Jupomonhn), semantically κόπον (kopon) is also to be understood as belonging to the Ephesian church. The translation reflects this.

[2:2]  ³³ tn The translation “tolerate” seems to capture the sense of βαστάσαι (bastasai) here. BDAG 171 s.v. βαστάζω 2.b.β says, “bear, endure…κακούς Rv 2:2.…bear patiently, put up with: weaknesses of the weak Ro 15:1; cf. IPol 1:2; evil Rv 2:3.”

[2:2]  ³⁴ tn Because of the length and complexity of the Greek sentence, the participle was broken off from the previous sentence and translated as an indicative verb beginning a new sentence here in the translation.