Yehezkiel 19:3

19:3 She reared one of her cubs; he became a young lion.

He learned to tear prey; he devoured people. ¹ 

Yehezkiel 19:6

19:6 He walked about among the lions; he became a young lion.

He learned to tear prey; he devoured people.

Yehezkiel 22:25-28

22:25 Her princes ²  within her are like a roaring lion tearing its prey; they have devoured lives. They take away riches and valuable things; they have made many women widows ³  within it. 22:26 Her priests abuse my law and have desecrated my holy things. They do not distinguish between the holy and the profane, ⁴  or recognize any distinction between the unclean and the clean. They ignore ⁵  my Sabbaths and I am profaned in their midst. 22:27 Her officials are like wolves in her midst rending their prey – shedding blood and destroying lives – so they can get dishonest profit. 22:28 Her prophets coat their messages with whitewash. ⁶  They see false visions and announce lying omens for them, saying, ‘This is what the sovereign Lord says,’ when the Lord has not spoken.

Yehezkiel 33:25-26

33:25 Therefore say to them, ‘This is what the sovereign Lord says: You eat the meat with the blood still in it, ⁷  pray to ⁸  your idols, and shed blood. Do you really think you will possess ⁹  the land? 33:26 You rely ¹⁰  on your swords and commit abominable deeds; each of you defiles his neighbor’s wife. Will you possess the land?’

Yehezkiel 33:1

Ezekiel Israel’s Watchman

33:1 The word of the Lord came to me:

Kisah Para Rasul 21:13-16

21:13 Then Paul replied, “What are you doing, weeping and breaking ¹¹  my heart? For I am ready not only to be tied up, ¹²  but even to die in Jerusalem for the name of the Lord Jesus.” 21:14 Because he could not be persuaded, ¹³  we said no more except, ¹⁴  “The Lord’s will be done.” ¹⁵ 

21:15 After these days we got ready ¹⁶  and started up ¹⁷  to Jerusalem. 21:16 Some of the disciples from Caesarea ¹⁸  came along with us too, and brought us to the house ¹⁹  of Mnason of Cyprus, a disciple from the earliest times, ²⁰  with whom we were to stay.

Kisah Para Rasul 21:2

21:2 We found ²¹  a ship crossing over to Phoenicia, ²²  went aboard, ²³  and put out to sea. ²⁴ 

Kisah Para Rasul 21:16

21:16 Some of the disciples from Caesarea ²⁵  came along with us too, and brought us to the house ²⁶  of Mnason of Cyprus, a disciple from the earliest times, ²⁷  with whom we were to stay.

Yesaya 1:10

1:10 Listen to the Lord’s word,

you leaders of Sodom! ²⁸ 

Pay attention to our God’s rebuke, ²⁹ 

people of Gomorrah!

Yesaya 1:15

1:15 When you spread out your hands in prayer,

I look the other way; ³⁰ 

when you offer your many prayers,

I do not listen,

because your hands are covered with blood. ³¹ 

Yeremia 2:30

2:30 “It did no good for me to punish your people.

They did not respond to such correction.

You slaughtered your prophets

like a voracious lion.” ³² 

Yeremia 22:17

22:17 But you are always thinking and looking

for ways to increase your wealth by dishonest means.

Your eyes and your heart are set

on killing some innocent person

and committing fraud and oppression. ³³ 

Ratapan 4:13

מ (Mem)

4:13 But it happened ³⁴  due to the sins of her prophets ³⁵ 

and the iniquities of her priests,

who poured out in her midst

the blood of the righteous.

Mikha 3:1-3

God Will Judge Judah’s Sinful Leaders

3:1 I said,

“Listen, you leaders ³⁶  of Jacob,

you rulers of the nation ³⁷  of Israel!

You ought to know what is just, ³⁸ 

3:2 yet you ³⁹  hate what is good, ⁴⁰ 

and love what is evil. ⁴¹ 

You flay my people’s skin ⁴² 

and rip the flesh from their bones. ⁴³ 

3:3 You ⁴⁴  devour my people’s flesh,

strip off their skin,

and crush their bones.

You chop them up like flesh in a pot ⁴⁵  –

like meat in a kettle.

Zefanya 3:3

3:3 Her princes ⁴⁶  are as fierce as roaring lions; ⁴⁷ 

her rulers ⁴⁸  are as hungry as wolves in the desert, ⁴⁹ 

who completely devour their prey by morning. ⁵⁰ 

[19:3]  ¹ tn Heb “a man.”

[22:25]  ² tn Heb “a conspiracy of her prophets is in her midst.” The LXX reads “whose princes” rather than “a conspiracy of prophets.” The prophets are mentioned later in the paragraph (v. 28). If one follows the LXX in verse 25, then five distinct groups are mentioned in vv. 25-29: princes, priests, officials, prophets, and the people of the land. For a defense of the Septuagintal reading, see L. C. Allen, Ezekiel (WBC), 2:32, and D. I. Block, Ezekiel (NICOT), 1:720, n. 4.

[22:25]  ³ tn Heb “her widows they have multiplied.” The statement alludes to their murderous acts.

[22:26]  ⁴ tn Or “between the consecrated and the common.”

[22:26]  ⁵ tn Heb “hide their eyes from.” The idiom means to disregard or ignore something or someone (see Lev 20:4; 1 Sam 12:3; Prov 28:27; Isa 1:15).

[22:28]  ⁶ tn Heb “her prophets coat for themselves with whitewash.” The expression may be based on Ezek 13:10-15.

[33:25]  ⁷ sn This practice was a violation of Levitical law (see Lev 19:26).

[33:25]  ⁸ tn Heb “lift up your eyes.”

[33:25]  ⁹ tn Heb “Will you possess?”

[33:26]  ¹⁰ tn Heb “stand.”

[21:13]  ¹¹ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ¹² tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[21:14]  ¹³ tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.

[21:14]  ¹⁴ tn Grk “we became silent, saying.”

[21:14]  ¹⁵ sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.

[21:15]  ¹⁶ tn Or “we made preparations.”

[21:15]  ¹⁷ tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.

[21:15]  sn In colloquial speech Jerusalem was always said to be “up” from any other location in Palestine. The group probably covered the 65 mi (105 km) in two days using horses. Their arrival in Jerusalem marked the end of Paul’s third missionary journey.

[21:16]  ¹⁸ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[21:16]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:16]  ¹⁹ tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).

[21:16]  ²⁰ tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”

[21:2]  ²¹ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ²² sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ²³ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ²⁴ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:16]  ²⁵ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[21:16]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:16]  ²⁶ tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).

[21:16]  ²⁷ tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”

[1:10]  ²⁸ 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]  ²⁹ 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.

[1:15]  ³⁰ tn Heb “I close my eyes from you.”

[1:15]  ³¹ 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.

[2:30]  ³² tn Heb “Your sword devoured your prophets like a destroying lion.” However, the reference to the sword in this and many similar idioms is merely idiomatic for death by violent means.

[22:17]  ³³ tn Heb “Your eyes and your heart do not exist except for dishonest gain and for innocent blood to shed [it] and for fraud and for oppression to do [them].” The sentence has been broken up to conform more to English style and the significance of “eyes” and “heart” explained before they are introduced into the translation.

[4:13]  ³⁴ tn These words do not appear in the Hebrew, but are supplied to make sense of the line. The introductory causal preposition מִן (min) (“because”) indicates that this phrase – or something like it – is implied through elision.

[4:13]  ³⁵ tn There is no main verb in the verse; it is an extended prepositional phrase. One must either assume a verbal idea such as “But it happened due to…” or connect it to the following verses, which themselves are quite difficult. The former option was employed in the present translation.

[3:1]  ³⁶ tn Heb “heads.”

[3:1]  ³⁷ tn Heb “house.”

[3:1]  ³⁸ tn Heb “Should you not know justice?” The rhetorical question expects the answer, “Of course you should!”

[3:2]  ³⁹ tn Heb “the ones who.”

[3:2]  ⁴⁰ tn Or “good.”

[3:2]  ⁴¹ tn Or “evil.”

[3:2]  ⁴² tn Heb “their skin from upon them.” The referent of the pronoun (“my people,” referring to Jacob and/or the house of Israel, with the Lord as the speaker) has been specified in the translation for clarity.

[3:2]  ⁴³ tn Heb “and their flesh from their bones.”

[3:2]  sn Micah compares the social injustice perpetrated by the house of Jacob/Israel to cannibalism, because it threatens the very lives of the oppressed.

[3:3]  ⁴⁴ tn Heb “who.”

[3:3]  ⁴⁵ tc The MT reads “and they chop up as in a pot.” The translation assumes an emendation of כַּאֲשֶׁר (ka’asher, “as”) to כִּשְׁאֵר (kish’er, “like flesh”).

[3:3]  ⁴⁶ tn Or “officials.”

[3:3]  ⁴⁷ tn Heb “her princes in her midst are roaring lions.” The metaphor has been translated as a simile (“as fierce as”) for clarity.

[3:3]  ⁴⁸ tn Traditionally “judges.”

[3:3]  ⁴⁹ tn Heb “her judges [are] wolves of the evening,” that is, wolves that prowl at night. The translation assumes an emendation to עֲרָבָה (’aravah, “desert”). For a discussion of this and other options, see Adele Berlin, Zephaniah (AB 25A), 128. The metaphor has been translated as a simile (“as hungry as”) for clarity.

[3:3]  ⁵⁰ tn Heb “they do not gnaw [a bone] at morning.” The precise meaning of the line is unclear. The statement may mean these wolves devour their prey so completely that not even a bone is left to gnaw by the time morning arrives. For a discussion of this and other options, see Adele Berlin, Zephaniah (AB 25A), 129.