Yeremia 25:6-7

25:6 Do not pay allegiance to ¹  other gods and worship and serve them. Do not make me angry by the things that you do. ²  Then I will not cause you any harm.’ 25:7 So, now the Lord says, ³  ‘You have not listened to me. But ⁴  you have made me angry by the things that you have done. ⁵  Thus you have brought harm on yourselves.’

Ulangan 32:16-17

32:16 They made him jealous with other gods, ⁶ 

they enraged him with abhorrent idols. ⁷ 

32:17 They sacrificed to demons, not God,

to gods they had not known;

to new gods who had recently come along,

gods your ancestors ⁸  had not known about.

Ulangan 32:2

32:2 My teaching will drop like the rain,

my sayings will drip like the dew, ⁹ 

as rain drops upon the grass,

and showers upon new growth.

Kisah Para Rasul 17:15-17

17:15 Those who accompanied Paul escorted him as far as Athens, ¹⁰  and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. ¹¹ 

Paul at Athens

17:16 While Paul was waiting for them in Athens, ¹²  his spirit was greatly upset ¹³  because he saw ¹⁴  the city was full of idols. 17:17 So he was addressing ¹⁵  the Jews and the God-fearing Gentiles ¹⁶  in the synagogue, ¹⁷  and in the marketplace every day ¹⁸  those who happened to be there.

Yesaya 3:8

3:8 Jerusalem certainly stumbles,

Judah falls,

for their words and their actions offend the Lord; ¹⁹ 

they rebel against his royal authority. ²⁰ 

Yesaya 3:1

A Coming Leadership Crisis

3:1 Look, the sovereign Lord who commands armies ²¹ 

is about to remove from Jerusalem ²²  and Judah

every source of security, including ²³ 

all the food and water, ²⁴ 

Kolose 1:21-22

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ²⁵  minds ²⁶  as expressed through ²⁷  your evil deeds, 1:22 but now he has reconciled you ²⁸  by his physical body through death to present you holy, without blemish, and blameless before him –

Ibrani 3:16

3:16 For which ones heard and rebelled? Was it not all who came out of Egypt under Moses’ leadership? ²⁹ 

[25:6]  ¹ tn Heb “follow after.” See the translator’s note on 2:5 for this idiom.

[25:6]  ² tn Heb “make me angry with the work of your hands.” The term “work of your own hands” is often interpreted as a reference to idolatry as is clearly the case in Isa 2:8; 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well.

[25:7]  ³ tn Heb “Oracle of the Lord.”

[25:7]  ⁴ tn This is a rather clear case where the Hebrew particle לְמַעַן (lÿma’an) introduces a consequence and not a purpose, contrary to the dictum of BDB 775 s.v. מַעַן note 1. They have not listened to him in order to make him angry but with the result that they have made him angry by going their own way. Jeremiah appears to use this particle for result rather than purpose on several other occasions (see, e.g., 7:18, 19; 27:10, 15; 32:29).

[25:7]  ⁵ tn Heb “make me angry with the work of your hands.” The term “work of your own hands” is often interpreted as a reference to idolatry as is clearly the case in Isa 2:8; 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well.

[32:16]  ⁶ tc Heb “with strange (things).” The Vulgate actually supplies diis (“gods”).

[32:16]  ⁷ tn Heb “abhorrent (things)” (cf. NRSV). A number of English versions understand this as referring to “idols” (NAB, NIV, NCV, CEV), while NLT supplies “acts.”

[32:17]  ⁸ tn Heb “your fathers.”

[32:2]  ⁹ tn Or “mist,” “light drizzle.” In some contexts the term appears to refer to light rain, rather than dew.

[17:15]  ¹⁰ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ¹¹ sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[17:16]  ¹² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ¹³ tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”

[17:16]  sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.

[17:16]  ¹⁴ tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.

[17:17]  ¹⁵ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:17. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[17:17]  ¹⁶ tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.

[17:17]  ¹⁷ sn See the note on synagogue in 6:9.

[17:17]  ¹⁸ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[3:8]  ¹⁹ tn Heb “for their tongue and their deeds [are] to the Lord.”

[3:8]  ²⁰ 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.

[3:1]  ²¹ tn Heb “the master, the Lord who commands armies [traditionally, the Lord of hosts].” On the title “the Lord who commands armies,” see the note at 1:9.

[3:1]  ²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:1]  ²³ tn Heb “support and support.” The masculine and feminine forms of the noun are placed side-by-side to emphasize completeness. See GKC 394 §122.v.

[3:1]  ²⁴ tn Heb “all the support of food, and all the support of water.”

[1:21]  ²⁵ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ²⁶ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ²⁷ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[1:22]  ²⁸ 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.

[3:16]  ²⁹ tn Grk “through Moses.”