Yeremia 7:25-26

7:25 From the time your ancestors departed the land of Egypt until now, ¹  I sent my servants the prophets to you again and again, ²  day after day. ³  7:26 But your ancestors ⁴  did not listen to me nor pay attention to me. They became obstinate ⁵  and were more wicked than even their own forefathers.’”

Yeremia 11:8-10

11:8 But they did not listen to me or pay any attention to me! Each one of them followed the stubborn inclinations of his own wicked heart. So I brought on them all the punishments threatened in the covenant because they did not carry out its terms as I commanded them to do.’” ⁶ 

11:9 The Lord said to me, “The people of Judah and the citizens of Jerusalem have plotted rebellion against me! ⁷  11:10 They have gone back to the evil ways ⁸  of their ancestors of old who refused to obey what I told them. They, too, have paid allegiance to ⁹  other gods and worshiped them. Both the nation of Israel and the nation of Judah ¹⁰  have violated the covenant I made with their ancestors.

Yeremia 32:30

32:30 This will happen because the people of Israel and Judah have repeatedly done what displeases me ¹¹  from their earliest history until now ¹²  and because they ¹³  have repeatedly made me angry by the things they have done. ¹⁴  I, the Lord, affirm it! ¹⁵ 

Yeremia 32:1

Jeremiah Buys a Field

32:1 In the tenth year that Zedekiah was ruling over Judah the Lord spoke to Jeremiah. ¹⁶  That was the same as the eighteenth year of Nebuchadnezzar.

1 Samuel 8:7-8

8:7 The Lord said to Samuel, “Do everything the people request of you. ¹⁷  For it is not you that they have rejected, but it is me that they have rejected as their king. 8:8 Just as they have done ¹⁸  from the day that I brought them up from Egypt until this very day, they have rejected me and have served other gods. This is what they are also doing to you.

1 Samuel 8:2

8:2 The name of his firstborn son was Joel, and the name of his second son was Abijah. They were judges in Beer Sheba.

Kisah Para Rasul 17:13-14

17:13 But when the Jews from Thessalonica ¹⁹  heard that Paul had also proclaimed the word of God ²⁰  in Berea, ²¹  they came there too, inciting ²²  and disturbing ²³  the crowds. 17:14 Then the brothers sent Paul away to the coast ²⁴  at once, but Silas and Timothy remained in Berea. ²⁵ 

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ²⁶  as he customarily did, and on three Sabbath days he addressed ²⁷  them from the scriptures,

Kisah Para Rasul 1:16

1:16 “Brothers, ²⁸  the scripture had to be fulfilled that the Holy Spirit foretold through ²⁹  David concerning Judas – who became the guide for those who arrested Jesus –

Nehemia 9:30

9:30 You prolonged your kindness ³⁰  with them for many years, and you solemnly admonished them by your Spirit through your prophets. Still they paid no attention, ³¹  so you delivered them into the hands of the neighboring peoples. ³² 

Yehezkiel 20:4

20:4 “Are you willing to pronounce judgment? ³³  Are you willing to pronounce judgment, son of man? Then confront them with the abominable practices of their fathers,

Yehezkiel 20:8

20:8 But they rebelled against me, and refused to listen to me; no one got rid of their detestable idols, ³⁴  nor did they abandon the idols of Egypt. Then I decided to pour out ³⁵  my rage on them and fully vent my anger against them in the midst of the land of Egypt.

Zakharia 7:11-12

7:11 “But they refused to pay attention, turning away stubbornly and stopping their ears so they could not hear. 7:12 Indeed, they made their heart as hard as diamond, ³⁶  so that they could not obey the Torah and the other words the Lord who rules over all had sent by his Spirit through the former prophets. Therefore, the Lord who rules over all had poured out great wrath.

[7:25]  ¹ tn Heb “from the day your ancestors…until this very day.” However, “day” here is idiomatic for “the present time.”

[7:25]  ² tn On the Hebrew idiom see the note at 7:13.

[7:25]  ³ tc There is some textual debate about the legitimacy of this expression here. The text reads merely “day” (יוֹם, yom). BHS suggests the word is to be deleted as a dittography of the plural ending of the preceding word. The word is in the Greek and Latin, and the Syriac represents the typical idiom “day after day” as though the noun were repeated. Either יוֹם has dropped out by haplography or a ם (mem) has been left out, i.e., reading יוֹמָם (yomam, “daily”).

[7:26]  ⁴ tn Or “But your predecessors…”; Heb “But they….” There is a confusing interchange in the pronouns in vv. 25-26 which has led to some leveling in the ancient versions and the modern English versions. What is involved here are four levels of referents, the “you” of the present generation (vv. 21-22a), the ancestors who were delivered from Egypt (i.e., the “they” of vv. 22b-24), the “you” of v. 25 which involves all the Israelites from the Exodus to the time of speaking, and the “they” of v. 26 which cannot be the ancestors of vv. 22-24 (since they cannot be more wicked than themselves) but must be an indefinite entity which is a part of the “you” of v. 25, i.e., the more immediate ancestors of the present generation. If this is kept in mind, there is no need to level the pronouns to “they” and “them” or to “you” and “your” as some of the ancient versions and modern English versions have done.

[7:26]  ⁵ tn Heb “hardened [or made stiff] their neck.”

[11:8]  ⁶ tn Heb “So I brought on them all the terms of this covenant which I commanded to do and they did not do.” There is an interesting polarity that is being exploited by two different nuances implicit in the use of the word “terms” (דִּבְרֵי [divre], literally “words”), i.e., what the Lord “brings on” them, namely, the curses that are the penalty for disobedience and the stipulations that they are “to do,” that is, to carry out. The sentence is broken up this way in keeping with contemporary English style to avoid the long and complicated style of the original.

[11:9]  ⁷ tn Heb “Conspiracy [a plot to rebel] is found [or exists] among the men of Judah and the inhabitants of Jerusalem.”

[11:10]  ⁸ tn Or “They have repeated the evil actions of….”

[11:10]  ⁹ tn Heb “have walked/followed after.” See the translator’s note at 2:5 for the idiom.

[11:10]  ¹⁰ tn Heb “house of Israel and house of Judah.”

[32:30]  ¹¹ tn Heb “that which is evil in my eyes.” For this idiom see BDB 744 s.v. עַיִן 3.c and compare usage in 18:10.

[32:30]  ¹² tn Heb “from their youth.”

[32:30]  sn Compare Jer 3:24-25; 11:21. The nation is being personified and reference is made to her history from the time she left Egypt onward (cf. 2:2).

[32:30]  ¹³ tn Heb “the people of Israel.” However, since “people of Israel” has been used in the preceding line for the northern kingdom as opposed to the kingdom of Judah, it might lead to confusion to translate literally. Moreover, the pronoun “they” accomplishes the same purpose.

[32:30]  ¹⁴ tn Heb “by the work of their hands.” See the translator’s note on 25:6 and the parallelism in 25:14 for this rendering rather than referring it to the making of idols as in 1:16; 10:3.

[32:30]  ¹⁵ tn Heb “Oracle of the Lord.”

[32:1]  ¹⁶ tn Heb “The word which came to Jeremiah from the Lord in the eleventh year of…” See 7:1; 11:1; 18:1; 21:1; 30:1 for this same formula.

[32:1]  sn The dating formulas indicate that the date was 588/87 b.c. Zedekiah had begun to reign in 598/97 and Nebuchadnezzar had begun to reign in 605/604 b.c. The dating of Nebuchadnezzar’s rule here includes the partial year before he was officially crowned on New Year’s day. See the translator’s note on 25:1 for the method of dating a king’s reign.

[8:7]  ¹⁷ tn Heb “Listen to the voice of the people, to all which they say to you.”

[8:8]  ¹⁸ tn Heb “according to all the deeds which they have done.”

[17:13]  ¹⁹ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ²⁰ tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.

[17:13]  ²¹ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[17:13]  ²² tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.

[17:13]  sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.

[17:13]  ²³ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[17:14]  ²⁴ tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ²⁵ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[17:2]  ²⁶ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ²⁷ 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 17:2. 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.

[1:16]  ²⁸ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ²⁹ tn Grk “foretold by the mouth of.”

[9:30]  ³⁰ tn The Hebrew expression here is elliptical. The words “your kindness” are not included in the Hebrew text, but have been supplied in the translation for clarity.

[9:30]  ³¹ tn Heb “did not give ear to.”

[9:30]  ³² tn Heb “the peoples of the lands.”

[20:4]  ³³ tn Heb “will you judge.” Here the imperfect form of the verb is probably used with a desiderative nuance. Addressed to the prophet, “judge” means to warn of or pronounce God’s impending judgment.

[20:8]  ³⁴ tn Heb “each one, the detestable things of their eyes did not throw away.”

[20:8]  ³⁵ tn Heb “and I said/thought to pour out.”

[7:12]  ³⁶ tn The Hebrew term שָׁמִיר (shamir) means literally “hardness” and since it is said in Ezek 3:9 to be harder than flint, many scholars suggest that it refers to diamond. It is unlikely that diamond was known to ancient Israel, however, so probably a hard stone like emery or corundum is in view. The translation nevertheless uses “diamond” because in modern times it has become proverbial for its hardness. A number of English versions use “flint” here (e.g., NASB, NIV).