2 Raja-raja 9:26

9:26 ‘“Know for sure that I saw the shed blood of Naboth and his sons yesterday,” says the Lord, “and that I will give you what you deserve right here in this plot of land,” ¹  says the Lord.’ So now pick him up and throw him into this plot of land, just as the Lord said.” ² 

2 Raja-raja 10:7

10:7 When they received the letter, they seized the king’s sons and executed all seventy of them. ³  They put their heads in baskets and sent them to him in Jezreel.

Yesaya 14:20-22

14:20 You will not be buried with them, ⁴ 

because you destroyed your land

and killed your people.

The offspring of the wicked

will never be mentioned again.

14:21 Prepare to execute ⁵  his sons

for the sins their ancestors have committed. ⁶ 

They must not rise up and take possession of the earth,

or fill the surface of the world with cities.” ⁷ 

14:22 “I will rise up against them,”

says the Lord who commands armies.

“I will blot out all remembrance of Babylon and destroy all her people, ⁸ 

including the offspring she produces,” ⁹ 

says the Lord.

Yeremia 22:30

22:30 The Lord says,

“Enroll this man in the register as though he were childless. ¹⁰ 

Enroll him as a man who will not enjoy success during his lifetime.

For none of his sons will succeed in occupying the throne of David

or ever succeed in ruling over Judah.”

Yeremia 36:31

36:31 I will punish him and his descendants and the officials who serve him for the wicked things they have done. ¹¹  I will bring on them, the citizens of Jerusalem, ¹²  and the people of Judah all the disaster that I threatened to do to them. I will punish them because I threatened them but they still paid no heed.”’” ¹³ 

Nahum 1:14

Oracle of Judgment against the King of Nineveh

1:14 The Lord has issued a decree against you: ¹⁴ 

“Your dynasty will come to an end. ¹⁵ 

I will destroy the idols and images in the temples of your gods.

I will desecrate ¹⁶  your grave – because you are accursed!” ¹⁷ 

Matius 27:25

27:25 In ¹⁸  reply all the people said, “Let his blood be on us and on our children!”

[9:26]  ¹ tn Heb “and I will repay you in this plot of land.”

[9:26]  ² tn Heb “according to the word of the Lord.”

[10:7]  ³ tn Heb “and when the letter came to them, they took the sons of the king and slaughtered seventy men.”

[14:20]  ⁴ tn Heb “you will not be united with them in burial” (so NASB).

[14:21]  ⁵ tn Or “the place of slaughter for.”

[14:21]  ⁶ tn Heb “for the sin of their fathers.”

[14:21]  ⁷ sn J. N. Oswalt (Isaiah [NICOT], 1:320, n. 10) suggests that the garrison cities of the mighty empire are in view here.

[14:22]  ⁸ tn Heb “I will cut off from Babylon name and remnant” (ASV, NAB, and NRSV all similar).

[14:22]  ⁹ tn Heb “descendant and child.”

[22:30]  ¹⁰ tn Heb “Write this man childless.” For the explanation see the study note. The word translated “childless” has spawned some debate because Jeconiah was in fact not childless. There is record from both the Bible and ancient Near Eastern texts that he had children (see, e.g., 1 Chr 3:17). G. R. Driver, “Linguistic and Textual Problems: Jeremiah,” JQR 28 (1937-38): 115, has suggested that the word both here and in Lev 20:20-21 should be translated “stripped of honor.” While that would relieve some of the difficulties here, the word definitely means “childless” in Gen 15:2 and also in Sir 16:3 where it is contrasted with having godless children. The issue is not one of childlessness but of having “one of his sons” succeed to the Davidic throne. The term for “one of his sons” is literally “from his seed a man” and the word “seed” is the same one that is used to refer to his “children” who were forced into exile with him (v. 28).

[22:30]  sn The figure here is of registering a person on an official roll of citizens, etc. (cf. Num 11:26; 1 Chr 4:41; Ps 87:6). Here it probably refers to the “king list” of dynastic succession. While Jeconiah did have children (2 Chr 3:17) none of them ever returned to Judah or ruled over it. What is being denied here is his own succession and that of his immediate sons contrary to the popular hopes expressed in Jer 28:4. His grandson Zerubbabel did return to Judah, became governor (Hag 1:1; 2:2), and along with the high priest Joshua was responsible for rebuilding the second temple (e.g., Ezra 5:2).

[36:31]  ¹¹ tn Heb “for their iniquity.”

[36:31]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[36:31]  ¹³ tn Heb “all the disaster which I spoke against them and they did not listen [or obey].”

[1:14]  ¹⁴ tn Heb “has commanded concerning you.” The referent of the 2nd person masculine singular suffix (“you”) probably refers to the Assyrian king (cf. 3:18-19) rather than to the personified city of Nineveh (so NIV). Elsewhere in the book of Nahum, the city of Nineveh is referred to by the feminine rather than masculine gender. Some modern English versions supply terms not in the Hebrew text to indicate the addressee more clearly: NIV “Nineveh”; NLT “the Assyrians in Nineveh.”

[1:14]  ¹⁵ tn Heb “from your name there will no longer be sown.”

[1:14]  ¹⁶ tn The MT reading אָשִׂים קִבְרֶךָ (’asim qivrekha, “I will make your grave”) is usually understood as a figure of speech (metonymy of effect) meaning that the Lord will destroy/execute the Assyrian king. On the other hand, the Targum and Syriac treat this as a double-accusative construction – the implied second object of אָשִׂים being מִבֵּית אֱלֹהֶיךָ (mibbet ’elohekha, “the house [i.e., “temple”] of your gods”): “I will make it [the house (i.e., temple) of your gods] your grave.” Cathcart suggests revocalizing the MT אָשִׂים to a Hiphil imperfect אָשִׁיִם (’ashiyim) from שָׁמֵם (shamem, “to devastate”): “I will devastate your grave.” Cathcart notes that the destruction of one’s grave, like the threat of no burial, was a common ancient Near Eastern treaty-curse: “Tombs, especially royal tombs, were often protected by curses directed against persons who might violate and desecrate them, and the very curse kings used to have inscribed on their tombs were precisely the curse of no progeny and no resting-place” (K. J. Cathcart, “Treaty-Curses and the Book of Nahum,” CBQ 35 [1973]: 180-81). This might reflect the background of the ancient Near Eastern kudurru curses which were made against those who might devastate a royal grave and which were put into effect by the gods of the king (see F. C. Fensham, “Common Trends in Curses of the Near Eastern Treaties and Kudurru-Inscriptions Compared with Maledictions of Amos and Isaiah,” ZAW 75 [1963]: 157-59). Despite the fact the king’s grave was allegedly protected by the Assyrian gods, the Lord would nevertheless successfully destroy it, and it would be the Assyrian king who would receive the curse. This approach respects the traditional consonantal text and only involves the revocalization of the MT’s שׂ (sin) to שׁ (shin).

[1:14]  ¹⁷ tn The Hebrew verb קַלֹּוֹתָ (qallota) is usually rendered “you are despised” (e.g., Gen 16:4-5; 1 Sam 2:30). However, it is possible that the Hebrew root קָלַל (qalal) is related to the Assyrian term qalu “accursed” (W. von Soden, “Hebraische Wortforschung,” VTSup 16 [1967]: 295).

[27:25]  ¹⁸ tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.