1 Raja-raja 21:20

21:20 When Elijah arrived, Ahab said to him, ¹  “So, you have found me, my enemy!” Elijah ²  replied, “I have found you, because you are committed ³  to doing evil in the sight of ⁴  the Lord.

1 Raja-raja 21:2

21:2 Ahab said to Naboth, “Give me your vineyard so I can make a vegetable garden out of it, for it is adjacent to my palace. I will give you an even better vineyard in its place, or if you prefer, ⁵  I will pay you silver for it.” ⁶ 

1 Raja-raja 16:10

16:10 Zimri came in and struck him dead. (This happened in the twenty-seventh year of Asa’s reign over Judah.) Zimri replaced Elah as king. ⁷ 

1 Raja-raja 18:7-27

18:7 As Obadiah was traveling along, Elijah met him. ⁸  When he recognized him, he fell facedown to the ground and said, “Is it really you, my master, Elijah?” 18:8 He replied, “Yes, ⁹  go and say to your master, ‘Elijah is back.’” ¹⁰  18:9 Obadiah ¹¹  said, “What sin have I committed that you are ready to hand your servant over to Ahab for execution? ¹²  18:10 As certainly as the Lord your God lives, my master has sent to every nation and kingdom in an effort to find you. When they say, ‘He’s not here,’ he makes them ¹³  swear an oath that they could not find you. 18:11 Now you say, ‘Go and say to your master, “Elijah is back.”’ ¹⁴  18:12 But when I leave you, the Lord’s spirit will carry you away so I can’t find you. ¹⁵  If I go tell Ahab I’ve seen you, he won’t be able to find you and he will kill me. ¹⁶  That would not be fair, ¹⁷  because your servant has been a loyal follower of ¹⁸  the Lord from my youth. 18:13 Certainly my master is aware of what I did ¹⁹  when Jezebel was killing the Lord’s prophets. I hid one hundred of the Lord’s prophets in two caves in two groups of fifty and I brought them food and water. 18:14 Now you say, ‘Go and say to your master, “Elijah is back,”’ ²⁰  but he will kill me.” 18:15 But Elijah said, “As certainly as the Lord who rules over all ²¹  lives (whom I serve), ²²  I will make an appearance before him today.”

Elijah Confronts Baal’s Prophets

18:16 When Obadiah went and informed Ahab, the king went to meet Elijah. ²³  18:17 When Ahab saw Elijah, he ²⁴  said to him, “Is it really you, the one who brings disaster ²⁵  on Israel?” 18:18 Elijah ²⁶  replied, “I have not brought disaster ²⁷  on Israel. But you and your father’s dynasty have, by abandoning the Lord’s commandments and following the Baals. 18:19 Now send out messengers ²⁸  and assemble all Israel before me at Mount Carmel, as well as the 450 prophets of Baal and 400 prophets of Asherah whom Jezebel supports. ²⁹ 

18:20 Ahab sent messengers to all the Israelites and had the prophets assemble at Mount Carmel. 18:21 Elijah approached all the people and said, “How long are you going to be paralyzed by indecision? ³⁰  If the Lord is the true God, ³¹  then follow him, but if Baal is, follow him!” But the people did not say a word. 18:22 Elijah said to them: ³²  “I am the only prophet of the Lord who is left, but there are 450 prophets of Baal. 18:23 Let them bring us two bulls. Let them choose one of the bulls for themselves, cut it up into pieces, and place it on the wood. But they must not set it on fire. I will do the same to the other bull and place it on the wood. But I will not set it on fire. 18:24 Then you ³³  will invoke the name of your god, and I will invoke the name of the Lord. The god who responds with fire will demonstrate that he is the true God.” ³⁴  All the people responded, “This will be a fair test.” ³⁵ 

18:25 Elijah told the prophets of Baal, “Choose one of the bulls for yourselves and go first, for you are the majority. Invoke the name of your god, but do not light a fire.” ³⁶  18:26 So they took a bull, as he had suggested, ³⁷  and prepared it. They invoked the name of Baal from morning until noon, saying, “Baal, answer us.” But there was no sound and no answer. They jumped ³⁸  around on the altar they had made. ³⁹  18:27 At noon Elijah mocked them, “Yell louder! After all, he is a god; he may be deep in thought, or perhaps he stepped out for a moment or has taken a trip. Perhaps he is sleeping and needs to be awakened.” ⁴⁰ 

1 Raja-raja 1:19-21

1:19 He has sacrificed many cattle, steers, and sheep and has invited all the king’s sons, Abiathar the priest, and Joab, the commander of the army, but he has not invited your servant Solomon. 1:20 Now, ⁴¹  my master, O king, all Israel is watching anxiously to see who is named to succeed my master the king on the throne. ⁴²  1:21 If a decision is not made, ⁴³  when my master the king is buried with his ancestors, ⁴⁴  my son Solomon and I ⁴⁵  will be considered state criminals.” ⁴⁶ 

1 Raja-raja 1:16

1:16 Bathsheba bowed down on the floor before ⁴⁷  the king. The king said, “What do you want?”

Yeremia 5:31

5:31 The prophets prophesy lies.

The priests exercise power by their own authority. ⁴⁸ 

And my people love to have it this way.

But they will not be able to help you when the time of judgment comes! ⁴⁹ 

Yeremia 11:21

11:21 Then the Lord told me about ⁵⁰  some men from Anathoth ⁵¹  who were threatening to kill me. ⁵²  They had threatened, ⁵³  “Stop prophesying in the name of the Lord or we will kill you!” ⁵⁴ 

Yeremia 26:11

26:11 Then the priests and the prophets made their charges before the officials and all the people. They said, ⁵⁵  “This man should be condemned to die ⁵⁶  because he prophesied against this city. You have heard him do so ⁵⁷  with your own ears.”

Yeremia 26:20-23

26:20 Now there was another man ⁵⁸  who prophesied as the Lord’s representative ⁵⁹  against this city and this land just as Jeremiah did. His name was Uriah son of Shemaiah from Kiriath Jearim. ⁶⁰  26:21 When the king and all his bodyguards ⁶¹  and officials heard what he was prophesying, ⁶²  the king sought to have him executed. But Uriah found out about it and fled to Egypt out of fear. ⁶³  26:22 However, King Jehoiakim sent some men to Egypt, including Elnathan son of Achbor, ⁶⁴  26:23 and they brought Uriah back from there. ⁶⁵  They took him to King Jehoiakim, who had him executed and had his body thrown into the burial place of the common people. ⁶⁶ 

Yeremia 29:27

29:27 You should have reprimanded Jeremiah from Anathoth who is pretending to be a prophet among you! ⁶⁷ 

Yeremia 38:4

38:4 So these officials said to the king, “This man must be put to death. For he is demoralizing ⁶⁸  the soldiers who are left in the city as well as all the other people there by these things he is saying. ⁶⁹  This ⁷⁰  man is not seeking to help these people but is trying to harm them.” ⁷¹ 

Amos 2:12

2:12 “But you made the Nazirites drink wine; ⁷² 

you commanded the prophets, ‘Do not prophesy!’

Amos 7:13

7:13 Don’t prophesy at Bethel ⁷³  any longer, for a royal temple and palace are here!” ⁷⁴ 

Mikha 2:6

2:6 ‘Don’t preach with such impassioned rhetoric,’ they say excitedly. ⁷⁵ 

‘These prophets should not preach of such things;

we will not be overtaken by humiliation.’ ⁷⁶ 

Kisah Para Rasul 4:17

4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ⁷⁷  to anyone in this name.”

Kisah Para Rasul 5:28

5:28 saying, “We gave ⁷⁸  you strict orders ⁷⁹  not to teach in this name. ⁸⁰  Look, ⁸¹  you have filled Jerusalem ⁸²  with your teaching, and you intend to bring this man’s blood ⁸³  on us!”

Kisah Para Rasul 5:1

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property.

Kisah Para Rasul 2:15-16

2:15 In spite of what you think, these men are not drunk, ⁸⁴  for it is only nine o’clock in the morning. ⁸⁵  2:16 But this is what was spoken about through the prophet Joel: ⁸⁶ 

Wahyu 11:7

11:7 When ⁸⁷  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ⁸⁸  them and kill them.

[21:20]  ¹ tn Heb “and Ahab said to Elijah.” The narrative is elliptical and streamlined. The words “when Elijah arrived” are supplied in the translation for clarification.

[21:20]  ² tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.

[21:20]  ³ tn Heb “you have sold yourself.”

[21:20]  ⁴ tn Heb “in the eyes of.”

[21:2]  ⁵ tn Heb “if it is good in your eyes.”

[21:2]  ⁶ tc The Old Greek translation includes the following words: “And it will be mine as a garden of herbs.”

[16:10]  ⁷ tn Heb “and he became king in his place.”

[18:7]  ⁸ tn Heb “look, Elijah [came] to meet him.”

[18:8]  ⁹ tn Heb “[It is] I.”

[18:8]  ¹⁰ tn Heb “Look, Elijah”; or “Elijah is here.”

[18:9]  ¹¹ tn Heb “he”; the referent (Obadiah) has been specified in the translation for clarity.

[18:9]  ¹² tn Heb “to kill me.”

[18:10]  ¹³ tn Heb “he makes the kingdom or the nation swear an oath.”

[18:11]  ¹⁴ tn Heb “Look, Elijah”; or “Elijah is here.”

[18:12]  ¹⁵ tn Heb “to [a place] which I do not know.”

[18:12]  ¹⁶ tn Heb “and I will go to inform Ahab and he will not find you and he will kill me.”

[18:12]  ¹⁷ tn The words “that would not be fair” are added to clarify the logic of Obadiah’s argument.

[18:12]  ¹⁸ tn Heb “has feared the Lord” (also see the note at 1 Kgs 18:3).

[18:13]  ¹⁹ tn Heb “Has it not been told to my master what I did…?” The rhetorical question expects an answer, “Of course it has!”

[18:14]  ²⁰ tn Heb “Look, Elijah”; or “Elijah is here.”

[18:15]  ²¹ tn Traditionally, “the Lord of Hosts.”

[18:15]  ²² tn Heb “(before whom I stand).”

[18:16]  ²³ tn Heb “Obadiah went to meet Ahab and told him, and Ahab went to meet Elijah.”

[18:17]  ²⁴ tn Heb “Ahab.”

[18:17]  ²⁵ tn Or “trouble.”

[18:18]  ²⁶ tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.

[18:18]  ²⁷ tn Or “trouble.”

[18:19]  ²⁸ tn The word “messengers” is supplied in the translation both here and in v. 20 for clarification.

[18:19]  ²⁹ tn Heb “who eat at the table of Jezebel.”

[18:21]  ³⁰ tn Heb “How long are you going to limp around on two crutches?” (see HALOT 762 s.v. סְעִפִּים). In context this idiomatic expression refers to indecision rather than physical disability.

[18:21]  ³¹ tn Heb “the God.”

[18:22]  ³² tn Heb “to the people.”

[18:24]  ³³ tn Elijah now directly addresses the prophets.

[18:24]  ³⁴ tn Heb “the God.”

[18:24]  ³⁵ tn Heb “The matter [i.e., proposal] is good [i.e., acceptable].”

[18:25]  ³⁶ tc The last sentence of v. 25 is absent in the Syriac Peshitta.

[18:26]  ³⁷ tn Heb “and they took the bull which he allowed them.”

[18:26]  ³⁸ tn Heb “limped” (the same verb is used in v. 21).

[18:26]  ³⁹ tc The MT has “which he made,” but some medieval Hebrew mss and the ancient versions have the plural form of the verb.

[18:27]  ⁴⁰ sn Elijah’s sarcastic proposals would have been especially offensive and irritating to Baal’s prophets, for they believed Baal was imprisoned in the underworld as death’s captive during this time of drought. Elijah’s apparent ignorance of their theology is probably designed for dramatic effect; indeed the suggestion that Baal is away on a trip or deep in sleep comes precariously close to the truth as viewed by the prophets.

[1:20]  ⁴¹ tc Many Hebrew mss have עַתָּה (’attah, “now”) rather than the similar sounding independent pronoun אַתָּה (’attah, “you”).

[1:20]  ⁴² tn Heb “the eyes of all Israel are upon you to declare to them who will sit on the throne of my master the king after him.”

[1:21]  ⁴³ tn The words “if a decision is not made” are added for clarification.

[1:21]  ⁴⁴ tn Heb “lies down with his fathers.”

[1:21]  ⁴⁵ tn Heb “I and my son Solomon.” The order has been reversed in the translation for stylistic reasons.

[1:21]  ⁴⁶ tn Heb “will be guilty”; NASB “considered offenders”; TEV “treated as traitors.”

[1:16]  ⁴⁷ tn Heb “bowed low and bowed down to.”

[5:31]  ⁴⁸ tn Heb “they shall rule at their hands.” Since the word “hand” can be used figuratively for authority or mean “side” and the pronoun “them” can refer to the priests themselves or the prophets, the following translations have also been suggested: “the priests rule under their [the prophets’] directions,” or “the priests rule in league with them [the prophets].” From the rest of the book it would appear that the prophets did not exercise authority over the priests nor did they exercise the same authority over the people that the priests did. Hence it probably mean “by their own hand/power/authority.”

[5:31]  ⁴⁹ tn Heb “But what will you do at its end?” The rhetorical question implies a negative answer: “Nothing!”

[11:21]  ⁵⁰ tn Heb “Therefore thus says the Lord.” This phrase is anticipatory of the same phrase at the beginning of v. 22 and is introductory to what the Lord says about them. The translation seeks to show the connection of the “therefore” which is sometimes rather loose (cf. BDB 487 s.v. כֵּן 3.d[b]) with the actual response which is not given until v. 22.

[11:21]  ⁵¹ tn Heb “the men of Anathoth.” However, this does not involve all of the people, only the conspirators. The literal might lead to confusion later since v. 21 mentions that there will not be any of them left alive. However, it is known from Ezra 2:23 that there were survivors.

[11:21]  ⁵² tc The MT reads the 2nd person masculine singular suffix “your life,” but LXX reflects an alternative reading of the 1st person common singular suffix “my life.”

[11:21]  ⁵³ tn Heb “who were seeking my life, saying…” The sentence is broken up in conformity with contemporary English style.

[11:21]  ⁵⁴ tn Heb “or you will die by our hand.”

[26:11]  ⁵⁵ tn Heb “the priests and prophets said to the leaders and the people….” The long sentence has been broken up to conform better with contemporary English style and the situational context is reflected in “laid their charges.”

[26:11]  ⁵⁶ tn Heb “a sentence of death to this man.”

[26:11]  ⁵⁷ tn Heb “it.”

[26:20]  ⁵⁸ sn This is a brief parenthetical narrative about an otherwise unknown prophet who was executed for saying the same things Jeremiah did. It is put here to show the real danger that Jeremiah faced for saying what he did. There is nothing in the narrative here to show any involvement by Jehoiakim. This was a “lynch mob” instigated by the priests and false prophets which was stymied by the royal officials supported by some of the elders of Judah. Since it is disjunctive or parenthetical it is unclear whether this incident happened before or after that in the main narrative being reported.

[26:20]  ⁵⁹ tn Heb “in the name of the Lord,” i.e., as his representative and claiming his authority. See the study note on v. 16.

[26:20]  ⁶⁰ tn Heb “Now also a man was prophesying in the name of the Lord, Uriah son of…, and he prophesied against this city and against this land according to all the words of Jeremiah.” The long Hebrew sentence has been broken up in conformity with contemporary English style and the major emphasis brought out by putting his prophesying first, then identifying him.

[26:21]  ⁶¹ tn Heb “all his mighty men/soldiers.” It is unlikely that this included all the army. It more likely was the palace guards or royal bodyguards (see 2 Sam 23 where the same word is used of David’s elite corps).

[26:21]  ⁶² tn Heb “his words.”

[26:21]  ⁶³ tn Heb “But Uriah heard and feared and fled and entered Egypt.”

[26:22]  ⁶⁴ sn Elnathan son of Achbor was one of the officials who urged Jeremiah and Baruch to hide after they heard Jeremiah’s prophecies read before them (Jer 36:11-19). He was also one of the officials who urged Jehoiakim not to burn the scroll containing Jeremiah’s prophecies (Jer 36:25). He may have been Jehoiakim’s father-in-law (2 Kgs 24:6, 8).

[26:23]  ⁶⁵ tn Heb “from Egypt.”

[26:23]  sn A standard part of international treaties at this time was a stipulation of mutual extradition of political prisoners. Jehoiakim was a vassal of Pharaoh Necho (see 2 Kgs 23:34-35) and undoubtedly had such a treaty with him.

[26:23]  ⁶⁶ sn The burial place of the common people was the public burial grounds, distinct from the family tombs, where poor people without any distinction were buried. It was in the Kidron Valley east of Jerusalem (2 Kgs 23:6). The intent of reporting this is to show the ruthlessness of Jehoiakim.

[29:27]  ⁶⁷ tn Heb “So why have you not reprimanded Jeremiah…?” The rhetorical question functions as an emphatic assertion made explicit in the translation.

[38:4]  ⁶⁸ tn Heb “weakening the hands of.” For this idiom see BDB 951 s.v. רָפָה Pi. and compare the usage in Isa 13:7; Ezek 21:7 (21:12 HT).

[38:4]  ⁶⁹ tn Heb “by saying these things.”

[38:4]  ⁷⁰ tn The Hebrew particle כִּי (ki) has not been rendered here because it is introducing a parallel causal clause to the preceding one. To render “For” might be misunderstood as a grounds for the preceding statement. To render “And” or “Moreover” sounds a little odd here. If it must be represented, “Moreover” is perhaps the best rendering.

[38:4]  ⁷¹ tn Or “is not looking out for these people’s best interests but is really trying to do them harm”; Heb “is not seeking the welfare [or “well-being”; Hebrew shalom] of this people but [their] harm [more literally, evil].”

[2:12]  ⁷² sn Nazirites were strictly forbidden to drink wine (Num 6:2-3).

[7:13]  ⁷³ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[7:13]  ⁷⁴ 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]  ⁷⁵ 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]  ⁷⁶ 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”).

[2:6]  tn Heb “they should not foam at the mouth concerning these things, humiliation will not be removed.”

[4:17]  ⁷⁷ tn Or “speak no longer.”

[5:28]  ⁷⁸ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ⁷⁹ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ⁸⁰ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ⁸¹ tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:28]  ⁸² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ⁸³ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[2:15]  ⁸⁴ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ⁸⁵ tn Grk “only the third hour.”

[2:16]  ⁸⁶ sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.

[11:7]  ⁸⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ⁸⁸ tn Or “be victorious over”; traditionally, “overcome.”