1 Raja-raja 21:26

21:26 He was so wicked he worshiped the disgusting idols, ¹  just like the Amorites ²  whom the Lord had driven out from before the Israelites.)

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, ³  I will pay you silver for it.” ⁴ 

1 Raja-raja 15:8

15:8 Abijah passed away ⁵  and was buried ⁶  in the city of David. His son Asa replaced him as king.

Yesaya 65:4

65:4 They sit among the tombs ⁷ 

and keep watch all night long. ⁸ 

They eat pork, ⁹ 

and broth ¹⁰  from unclean sacrificial meat is in their pans.

Yeremia 16:18

16:18 Before I restore them ¹¹  I will punish them in full ¹²  for their sins and the wrongs they have done. For they have polluted my land with the lifeless statues of their disgusting idols. They have filled the land I have claimed as my own ¹³  with their detestable idols.” ¹⁴ 

Wahyu 17:4-5

17:4 Now ¹⁵  the woman was dressed in purple and scarlet clothing, ¹⁶  and adorned with gold, ¹⁷  precious stones, and pearls. She held ¹⁸  in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. ¹⁹  17:5 On ²⁰  her forehead was written a name, a mystery: ²¹  “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.”

[21:26]  ¹ tn The Hebrew word used here, גִלּוּלִים (gillulim) is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as אֱלִילִים (’elilim, “worthless things”) and הֲבָלִים (havalim, “vanities” or “empty winds”).

[21:26]  ² tn Heb “He acted very abominably by walking after the disgusting idols, according to all which the Amorites had done.”

[21:2]  ³ tn Heb “if it is good in your eyes.”

[21:2]  ⁴ tc The Old Greek translation includes the following words: “And it will be mine as a garden of herbs.”

[15:8]  ⁵ tn Heb “lay down with his fathers.” The Old Greek also has these words: “in the twenty-eighth year of Jeroboam.”

[15:8]  ⁶ tn Heb “and they buried him.”

[65:4]  ⁷ sn Perhaps the worship of underworld deities or dead spirits is in view.

[65:4]  ⁸ tn The Hebrew text reads literally, “and in the watches they spend the night.” Some understand נְּצוּרִים (nÿtsurim) as referring to “secret places” or “caves,” while others emend the text to וּבֵין צוּרִים (uven tsurim, “between the rocky cliffs”).

[65:4]  ⁹ tn Heb “the flesh of the pig”; KJV, NAB, NASB “swine’s flesh.”

[65:4]  ¹⁰ tc The marginal reading (Qere), supported by the Qumran scroll 1QIsa^a, reads מְרַק (mÿraq, “broth”), while the consonantal text (Kethib) has פְרַק (feraq, “fragment”).

[16:18]  ¹¹ tn Heb “First.” Many English versions and commentaries delete this word because it is missing from the Greek version and is considered a gloss added by a postexilic editor who is said to be responsible also for vv. 14-16. This is not the place to resolve issues of authorship and date. It is the task of the translator to translate the “original” which in this case is the MT supported by the other versions. The word here refers to order in rank or order of events. Compare Gen 38:28; 1 Kgs 18:25. Here allusion is made to the restoration previously mentioned. First in order of events is the punishment of destruction and exile, then restoration.

[16:18]  ¹² tn Heb “double.” However, usage in Deut 15:18 and probably Isa 40:2 argues for “full compensation.” This is supported also by usage in a tablet from Alalakh in Syria. See P. C. Craigie, P. H. Kelley, J. F. Drinkard, Jeremiah 1-25 (WBC), 218, for bibliography.

[16:18]  ¹³ tn Heb “my inheritance.”

[16:18]  sn For earlier references to the term used here see Jer 2:7 where it applies as here to the land, Jer 10:16; 12:8-9 where it applies to the people, and Jer 12:7 where it applies to the temple.

[16:18]  ¹⁴ tn Many of the English versions take “lifeless statues of their detestable idols” with “filled” as a compound object. This follows the Masoretic punctuation but violates usage. The verb “fill” never takes an object preceded by the preposition בְּ (bet).

[17:4]  ¹⁵ tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.

[17:4]  ¹⁶ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[17:4]  ¹⁷ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[17:4]  ¹⁸ tn Grk “pearls, having in her hand.” Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[17:4]  ¹⁹ tc Several mss (including 1611 1854 2053 Ï^K pc) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneia" th" gh") instead of “her sexual immorality.” Other mss (א sy^h** [co]) read “her sexual immorality and the earth’s” (πορνείας αὐτῆς καὶ τῆς γῆς, porneia" aujth" kai th" gh"). The translation is a rendering of πορνείας αὐτῆς, found in {A 1006 2344 al}. It seems that the first reading “sexuality immorality on/of the earth” was a scribal mistake in which letters may have been confused (auths would have been read as thsghs), or was perhaps influenced by the presence of “of the world” (τῆς γῆς) at the end of v. 5. The original wording seems to be “her sexual immorality”; codex א has conflated the two readings.

[17:5]  ²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ²¹ tn Some translations consider the word μυστήριον (musthrion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).