Yesaya 3:8

3:8 Jerusalem certainly stumbles,

Judah falls,

for their words and their actions offend the Lord; ¹ 

they rebel against his royal authority. ² 

Yesaya 65:3

65:3 These people continually and blatantly offend me ³ 

as they sacrifice in their sacred orchards ⁴ 

and burn incense on brick altars. ⁵ 

Ulangan 32:19

A Word of Judgment

32:19 But the Lord took note and despised them

because his sons and daughters enraged him.

Mazmur 78:40

78:40 How often they rebelled against him in the wilderness,

and insulted him ⁶  in the desert!

Yeremia 7:19

7:19 But I am not really the one being troubled!” ⁷  says the Lord. “Rather they are bringing trouble on themselves to their own shame! ⁸ 

Yeremia 7:1

Faulty Religion and Unethical Behavior Will Lead to Judgment

7:1 The Lord said to Jeremiah: ⁹ 

Kolose 1:22

1:22 but now he has reconciled you ¹⁰  by his physical body through death to present you holy, without blemish, and blameless before him –

[3:8]  ¹ tn Heb “for their tongue and their deeds [are] to the Lord.”

[3:8]  ² tn Heb “to rebel [against] the eyes of his majesty.” The word כָּבוֹד (kavod) frequently refers to the Lord’s royal splendor that is an outward manifestation of his authority as king.

[65:3]  ³ tn Heb “the people who provoke me to anger to my face continually.”

[65:3]  ⁴ tn Or “gardens” (KJV, NASB, NIV, NRSV, NLT).

[65:3]  ⁵ tn Or perhaps, “on tiles.”

[78:40]  ⁶ tn Or “caused him pain.”

[7:19]  ⁷ tn Heb “Is it I whom they provoke?” The rhetorical question expects a negative answer which is made explicit in the translation.

[7:19]  ⁸ tn Heb “Is it not themselves to their own shame?” The rhetorical question expects a positive answer which is made explicit in the translation.

[7:1]  ⁹ tn Heb “The word which came to Jeremiah from the Lord.”

[1:22]  ¹⁰ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:22]  tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, Jumas) is implied.