Imamat 26:14-15

The Consequences of Disobedience

26:14 “‘If, however, ¹  you do not obey me and keep ²  all these commandments – 26:15 if you reject my statutes and abhor my regulations so that you do not keep ³  all my commandments and you break my covenant –

Yudas 1:17-20

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ⁴  foretold by the apostles of our Lord Jesus Christ. ⁵  1:18 For they said to you, “In the end time there will come ⁶  scoffers, propelled by their own ungodly desires.” ⁷  1:19 These people are divisive, ⁸  worldly, ⁹  devoid of the Spirit. ¹⁰  1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ¹¹ 

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ¹² 

1 Samuel 12:9-10

12:9 “But they forgot the Lord their God, so he gave ¹³  them into the hand of Sisera, the general in command of Hazor’s ¹⁴  army, ¹⁵  and into the hand of the Philistines and into the hand of the king of Moab, and they fought against them. 12:10 Then they cried out to the Lord and admitted, ¹⁶  ‘We have sinned, for we have forsaken the Lord and have served the Baals and the images of Ashtoreth. ¹⁷  Now deliver us from the hand of our enemies so that we may serve you.’ ¹⁸ 

1 Samuel 12:2

12:2 Now look! This king walks before you. As for me, I am old and gray, though my sons are here with you. I have walked before you from the time of my youth till the present day.

Kisah Para Rasul 22:11-17

22:11 Since I could not see because of ¹⁹  the brilliance ²⁰  of that light, I came to Damascus led by the hand of ²¹  those who were with me. 22:12 A man named Ananias, ²²  a devout man according to the law, ²³  well spoken of by all the Jews who live there, ²⁴  22:13 came ²⁵  to me and stood beside me ²⁶  and said to me, ‘Brother Saul, regain your sight!’ ²⁷  And at that very moment ²⁸  I looked up and saw him. ²⁹  22:14 Then he said, ‘The God of our ancestors ³⁰  has already chosen ³¹  you to know his will, to see ³²  the Righteous One, ³³  and to hear a command ³⁴  from his mouth, 22:15 because you will be his witness ³⁵  to all people ³⁶  of what you have seen and heard. 22:16 And now what are you waiting for? ³⁷  Get up, ³⁸  be baptized, and have your sins washed away, ³⁹  calling on his name.’ ⁴⁰  22:17 When ⁴¹  I returned to Jerusalem and was praying in the temple, I fell into a trance ⁴² 

Kisah Para Rasul 22:2

22:2 (When they heard ⁴³  that he was addressing ⁴⁴  them in Aramaic, ⁴⁵  they became even ⁴⁶  quieter.) ⁴⁷  Then ⁴⁸  Paul said,

Kisah Para Rasul 1:14-17

1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ⁴⁹  1:15 In those days ⁵⁰  Peter stood up among the believers ⁵¹  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ⁵²  the scripture had to be fulfilled that the Holy Spirit foretold through ⁵³  David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” ⁵⁴ 

Nehemia 1:7

1:7 We have behaved corruptly against you, not obeying the commandments, the statutes, and the judgments that you commanded your servant Moses.

Nehemia 9:26

9:26 “Nonetheless they grew disobedient and rebelled against you; they disregarded your law. ⁵⁵  They killed your prophets who had solemnly admonished them in order to cause them to return to you. They committed atrocious blasphemies.

Nehemia 9:29-30

9:29 And you solemnly admonished them in order to return them to your law, but they behaved presumptuously and did not obey your commandments. They sinned against your ordinances – those by which an individual, if he obeys them, ⁵⁶  will live. They boldly turned from you; ⁵⁷  they rebelled ⁵⁸  and did not obey. 9:30 You prolonged your kindness ⁵⁹  with them for many years, and you solemnly admonished them by your Spirit through your prophets. Still they paid no attention, ⁶⁰  so you delivered them into the hands of the neighboring peoples. ⁶¹ 

Yesaya 5:24-25

5:24 Therefore, as flaming fire ⁶²  devours straw,

and dry grass disintegrates in the flames,

so their root will rot,

and their flower will blow away like dust. ⁶³ 

For they have rejected the law of the Lord who commands armies,

they have spurned the commands ⁶⁴  of the Holy One of Israel. ⁶⁵ 

5:25 So the Lord is furious ⁶⁶  with his people;

he lifts ⁶⁷  his hand and strikes them.

The mountains shake,

and corpses lie like manure ⁶⁸  in the middle of the streets.

Despite all this, his anger does not subside,

and his hand is ready to strike again. ⁶⁹ 

Yeremia 8:9

8:9 Your wise men will be put to shame.

They will be dumbfounded and be brought to judgment. ⁷⁰ 

Since they have rejected the word of the Lord,

what wisdom do they really have?

Yehezkiel 16:1-63

God’s Unfaithful Bride

16:1 The word of the Lord came to me: 16:2 “Son of man, confront Jerusalem ⁷¹  with her abominable practices 16:3 and say, ‘This is what the sovereign Lord says to Jerusalem: Your origin and your birth were in the land of the Canaanites; your father was an Amorite and your mother a Hittite. 16:4 As for your birth, on the day you were born your umbilical cord was not cut, nor were you washed in water; ⁷²  you were certainly not rubbed down with salt, nor wrapped with blankets. ⁷³  16:5 No eye took pity on you to do even one of these things for you to spare you; ⁷⁴  you were thrown out into the open field ⁷⁵  because you were detested on the day you were born.

16:6 “‘I passed by you and saw you kicking around helplessly in your blood. I said to you as you lay there in your blood, “Live!” I said to you as you lay there in your blood, “Live!” ⁷⁶  16:7 I made you plentiful like sprouts in a field; you grew tall and came of age so that you could wear jewelry. Your breasts had formed and your hair had grown, but you were still naked and bare.

16:8 “‘Then I passed by you and watched you, noticing ⁷⁷  that you had reached the age for love. ⁷⁸  I spread my cloak ⁷⁹  over you and covered your nakedness. I swore a solemn oath to you and entered into a marriage covenant with you, declares the sovereign Lord, and you became mine.

16:9 “‘Then I bathed you in water, washed the blood off you, and anointed you with fragrant oil. 16:10 I dressed you in embroidered clothing and put fine leather sandals on your feet. I wrapped you with fine linen and covered you with silk. 16:11 I adorned you with jewelry. I put bracelets on your hands and a necklace around your neck. 16:12 I put a ring in your nose, earrings on your ears, and a beautiful crown on your head. 16:13 You were adorned with gold and silver, while your clothing was of fine linen, silk, and embroidery. You ate the finest flour, honey, and olive oil. You became extremely beautiful and attained the position of royalty. 16:14 Your fame ⁸⁰  spread among the nations because of your beauty; your beauty was perfect because of the splendor which I bestowed on you, declares the sovereign Lord. ⁸¹ 

16:15 “‘But you trusted in your beauty and capitalized on your fame by becoming a prostitute. You offered your sexual favors to every man who passed by so that your beauty ⁸²  became his. 16:16 You took some of your clothing and made for yourself decorated high places; you engaged in prostitution on them. You went to him to become his. ⁸³  16:17 You also took your beautiful jewelry, made of my gold and my silver I had given to you, and made for yourself male images and engaged in prostitution ⁸⁴  with them. 16:18 You took your embroidered clothing and used it to cover them; you offered my olive oil and my incense to them. 16:19 As for my food that I gave you – the fine flour, olive oil, and honey I fed you – you placed it before them as a soothing aroma. That is exactly what happened, declares the sovereign Lord.

16:20 “‘You took your sons and your daughters whom you bore to me and you sacrificed them ⁸⁵  as food for the idols to eat. As if your prostitution not enough, 16:21 you slaughtered my children and sacrificed them to the idols. ⁸⁶  16:22 And with all your abominable practices and prostitution you did not remember the days of your youth when you were naked and bare, kicking around in your blood.

16:23 “‘After all of your evil – “Woe! Woe to you!” declares the sovereign Lord – 16:24 you built yourself a chamber ⁸⁷  and put up a pavilion ⁸⁸  in every public square. 16:25 At the head of every street you erected your pavilion and you disgraced ⁸⁹  your beauty when you spread ⁹⁰  your legs to every passerby and multiplied your promiscuity. 16:26 You engaged in prostitution with the Egyptians, your sexually aroused neighbors, ⁹¹  multiplying your promiscuity and provoking me to anger. 16:27 So see here, I have stretched out my hand against you and cut off your rations. I have delivered you into the power of those who hate you, the daughters of the Philistines, who were ashamed by your obscene conduct. 16:28 You engaged in prostitution with the Assyrians because your sexual desires were insatiable; you prostituted yourself with them and yet you were still not satisfied. 16:29 Then you multiplied your promiscuity to the land of merchants, Babylonia, ⁹²  but you were not satisfied there either.

16:30 “‘How sick is your heart, declares the sovereign Lord, when you perform all of these acts, the deeds of a bold prostitute. 16:31 When you built your chamber at the head of every street and put up your pavilion in every public square, you were not like a prostitute, because you scoffed at payment. ⁹³ 

16:32 “‘Adulterous wife, who prefers strangers instead of her own husband! 16:33 All prostitutes receive payment, ⁹⁴  but instead you give gifts to every one of your lovers. You bribe them to come to you from all around for your sexual favors! 16:34 You were different from other prostitutes ⁹⁵  because no one solicited you. When you gave payment and no payment was given to you, you became the opposite!

16:35 “‘Therefore O prostitute, hear the word of the Lord: 16:36 This is what the sovereign Lord says: Because your lust ⁹⁶  was poured out and your nakedness was uncovered in your prostitution with your lovers, and because of all your detestable idols, and because of the blood of your children you have given to them, 16:37 therefore, take note: I am about to gather all your lovers whom you enjoyed, both all those you loved and all those you hated. I will gather them against you from all around, and I will expose your nakedness to them, and they will see all your nakedness. ⁹⁷  16:38 I will punish you as an adulteress and murderer deserves. ⁹⁸  I will avenge your bloody deeds with furious rage. ⁹⁹  16:39 I will give you into their hands and they will destroy your chambers and tear down your pavilions. They will strip you of your clothing and take your beautiful jewelry and leave you naked and bare. 16:40 They will summon a mob who will stone you and hack you in pieces with their swords. 16:41 They will burn down your houses and execute judgments on you in front of many women. Thus I will put a stop to your prostitution, and you will no longer give gifts to your clients. ¹⁰⁰  16:42 I will exhaust my rage on you, and then my fury will turn from you. I will calm down and no longer be angry.

16:43 “‘Because you did not remember the days of your youth and have enraged me with all these deeds, I hereby repay you for what you have done, ¹⁰¹  declares the sovereign Lord. Have you not engaged in prostitution on top of all your other abominable practices?

16:44 “‘Observe – everyone who quotes proverbs will quote this proverb about you: “Like mother, like daughter.” 16:45 You are the daughter of your mother, who detested her husband and her sons, and you are the sister of your sisters who detested their husbands and their sons. Your mother was a Hittite and your father an Amorite. 16:46 Your older sister was Samaria, who lived north ¹⁰²  of you with her daughters, and your younger sister, who lived south ¹⁰³  of you, was Sodom ¹⁰⁴  with her daughters. 16:47 Have you not copied their behavior ¹⁰⁵  and practiced their abominable deeds? In a short time ¹⁰⁶  you became even more depraved in all your conduct than they were! 16:48 As surely as I live, declares the sovereign Lord, your sister Sodom and her daughters never behaved as wickedly as you and your daughters have behaved.

16:49 “‘See here – this was the iniquity ¹⁰⁷  of your sister Sodom: She and her daughters had majesty, abundance of food, and enjoyed carefree ease, but they did not help ¹⁰⁸  the poor and needy. 16:50 They were haughty and practiced abominable deeds before me. Therefore when I saw it I removed them. 16:51 Samaria has not committed half the sins you have; you have done more abominable deeds than they did. ¹⁰⁹  You have made your sisters appear righteous with all the abominable things you have done. 16:52 So now, bear your disgrace, because you have given your sisters reason to justify their behavior. ¹¹⁰  Because the sins you have committed were more abominable than those of your sisters; they have become more righteous than you. So now, be ashamed and bear the disgrace of making your sisters appear righteous.

16:53 “‘I will restore their fortunes, the fortunes of Sodom and her daughters, and the fortunes of Samaria and her daughters (along with your fortunes among them), 16:54 so that you may bear your disgrace and be ashamed of all you have done in consoling them. 16:55 As for your sisters, Sodom and her daughters will be restored to their former status, Samaria and her daughters will be restored to their former status, and you and your daughters will be restored to your former status. 16:56 In your days of majesty, ¹¹¹  was not Sodom your sister a byword in your mouth, 16:57 before your evil was exposed? Now you have become an object of scorn to the daughters of Aram ¹¹²  and all those around her and to the daughters of the Philistines – those all around you who despise you. 16:58 You must bear your punishment for your obscene conduct and your abominable practices, declares the Lord.

16:59 “‘For this is what the sovereign Lord says: I will deal with you according to what you have done when you despised your oath by breaking your covenant. 16:60 Yet I will remember the covenant I made with you in the days of your youth, and I will establish a lasting ¹¹³  covenant with you. 16:61 Then you will remember your conduct, and be ashamed when you receive your older and younger sisters. I will give them to you as daughters, but not on account of my covenant with you. 16:62 I will establish my covenant with you, and then you will know that I am the Lord. 16:63 Then you will remember, be ashamed, and remain silent ¹¹⁴  when I make atonement for all you have done, ¹¹⁵  declares the sovereign Lord.’”

Yehezkiel 20:13

20:13 But the house of Israel rebelled against me in the wilderness; they did not follow my statutes and they rejected my regulations (the one who obeys them will live by them), and they utterly desecrated my Sabbaths. So I decided to pour out ¹¹⁶  my rage on them in the wilderness and destroy them. ¹¹⁷ 

Yehezkiel 20:16

20:16 I did this ¹¹⁸  because they rejected my regulations, did not follow my statutes, and desecrated my Sabbaths; for their hearts followed their idols. ¹¹⁹ 

Yehezkiel 20:24

20:24 I did this ¹²⁰  because they did not observe my regulations, they rejected my statutes, they desecrated my Sabbaths, and their eyes were fixed on ¹²¹  their fathers’ idols.

Yehezkiel 22:8

22:8 You have despised my holy things and desecrated my Sabbaths!

Yehezkiel 23:11-21

23:11 “Her sister Oholibah watched this, ¹²²  but she became more corrupt in her lust than her sister had been, and her acts of prostitution were more numerous than those of her sister. 23:12 She lusted after the Assyrians – governors and officials, warriors in full armor, horsemen riding on horses, all of them desirable young men. 23:13 I saw that she was defiled; both of them followed the same path. 23:14 But she increased her prostitution. She saw men carved on the wall, images of the Chaldeans carved in bright red, ¹²³  23:15 wearing belts on their waists and flowing turbans on their heads, all of them looking like officers, the image of Babylonians ¹²⁴  whose native land is Chaldea. 23:16 When she saw them, ¹²⁵  she lusted after them and sent messengers to them in Chaldea. ¹²⁶  23:17 The Babylonians crawled into bed with her. ¹²⁷  They defiled her with their lust; after she was defiled by them, she ¹²⁸  became disgusted with them. 23:18 When she lustfully exposed her nakedness, ¹²⁹  I ¹³⁰  was disgusted with her, just as I ¹³¹  had been disgusted with her sister. 23:19 Yet she increased her prostitution, remembering the days of her youth when she engaged in prostitution in the land of Egypt. 23:20 She lusted after their genitals – as large as those of donkeys, ¹³²  and their seminal emission was as strong as that of stallions. 23:21 This is how you assessed ¹³³  the obscene conduct of your youth, when the Egyptians fondled ¹³⁴  your nipples and squeezed ¹³⁵  your young breasts.

Daniel 9:5-12

9:5 we have sinned! We have done what is wrong and wicked; we have rebelled by turning away from your commandments and standards. 9:6 We have not paid attention to your servants the prophets, who spoke by your authority ¹³⁶  to our kings, our leaders, and our ancestors, ¹³⁷  and to all the inhabitants ¹³⁸  of the land as well.

9:7 “You are righteous, ¹³⁹  O Lord, but we are humiliated this day ¹⁴⁰  – the people ¹⁴¹  of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you. 9:8 O LORD, we have been humiliated ¹⁴²  – our kings, our leaders, and our ancestors – because we have sinned against you. 9:9 Yet the Lord our God is compassionate and forgiving, ¹⁴³  even though we have rebelled against him. 9:10 We have not obeyed ¹⁴⁴  the LORD our God by living according to ¹⁴⁵  his laws ¹⁴⁶  that he set before us through his servants the prophets.

9:11 “All Israel has broken ¹⁴⁷  your law and turned away by not obeying you. ¹⁴⁸  Therefore you have poured out on us the judgment solemnly threatened ¹⁴⁹  in the law of Moses the servant of God, for we have sinned against you. ¹⁵⁰  9:12 He has carried out his threats ¹⁵¹  against us and our rulers ¹⁵²  who were over ¹⁵³  us by bringing great calamity on us – what has happened to Jerusalem has never been equaled under all heaven!

Daniel 9:1

Daniel Prays for His People

9:1 In the first year of Darius ¹⁵⁴  son of Ahasuerus, ¹⁵⁵  who was of Median descent and who had been ¹⁵⁶  appointed king over the Babylonian ¹⁵⁷  empire –

Daniel 4:8

4:8 Later Daniel entered (whose name is Belteshazzar after the name of my god, ¹⁵⁸  and in whom there is a spirit of the holy gods). I recounted the dream for him as well,

[26:14]  ¹ tn Heb “And if.”

[26:14]  ² tn Heb “and do not do.”

[26:15]  ³ tn Heb “to not do.”

[1:17]  ⁴ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ⁵ sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.

[1:18]  ⁶ tn Grk “be.”

[1:18]  ⁷ tn Grk “going according to their own desires of ungodliness.”

[1:18]  sn Jude cites 2 Pet 3:3, changing a few of the words among other things, cleaning up the syntax, conforming it to Hellenistic style.

[1:19]  ⁸ tn Grk “these are the ones who cause divisions.”

[1:19]  ⁹ tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).

[1:19]  ¹⁰ tn Grk “not having [the] Spirit.”

[1:19]  sn The phrase devoid of the Spirit may well indicate Jude’s and Peter’s assessment of the spiritual status of the false teachers. Those who do not have the Spirit are clearly not saved.

[1:20]  ¹¹ tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

[1:2]  ¹² tn Grk “may mercy and peace and love be multiplied to you.”

[12:9]  ¹³ tn Heb “sold” (so KJV, NASB, NIV, NRSV); NAB “he allowed them to fall into the clutches of Sisera”; NLT “he let them be conquered by Sisera.”

[12:9]  ¹⁴ map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.

[12:9]  ¹⁵ tn Heb “captain of the host of Hazor.”

[12:10]  ¹⁶ tn Heb “and said.”

[12:10]  ¹⁷ tn Heb “the Ashtarot” (plural). The words “images of” are supplied in both vv. 3 and 4 for clarity.

[12:10]  sn The Semitic goddess Astarte was associated with love and war in the ancient Near East. See the note on the same term in 7:3.

[12:10]  ¹⁸ tn After the imperative, the prefixed verbal form with the prefixed conjunction indicates purpose/result.

[22:11]  ¹⁹ tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”

[22:11]  ²⁰ tn Or “brightness”; Grk “glory.”

[22:11]  ²¹ tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[22:12]  ²² tn Grk “a certain Ananias.”

[22:12]  ²³ sn The law refers to the law of Moses.

[22:12]  ²⁴ tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων ᾿Ιουδαίων by all the Jews who live there Ac 22:12.”

[22:13]  ²⁵ tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ²⁶ tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ²⁷ tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).

[22:13]  ²⁸ tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.

[22:13]  ²⁹ tn Grk “I looked up to him.”

[22:14]  ³⁰ tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ³¹ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ³² tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:14]  ³³ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ³⁴ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[22:15]  ³⁵ tn Or “a witness to him.”

[22:15]  sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.

[22:15]  ³⁶ tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[22:16]  ³⁷ tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ³⁸ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ³⁹ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ⁴⁰ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

[22:17]  ⁴¹ tn Grk “It happened to me that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[22:17]  ⁴² tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[22:2]  ⁴³ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ⁴⁴ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ⁴⁵ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ⁴⁶ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ⁴⁷ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  sn This is best taken as a parenthetical note by the author.

[22:2]  ⁴⁸ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[1:14]  ⁴⁹ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ⁵⁰ tn Grk “And in those days.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:15]  ⁵¹ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[1:16]  ⁵² 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]  ⁵³ tn Grk “foretold by the mouth of.”

[1:17]  ⁵⁴ tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”

[9:26]  ⁵⁵ tn Heb “they cast your law behind their backs.”

[9:29]  ⁵⁶ tn Heb “if a man keep.” See note on the word “obey” in Neh 1:5.

[9:29]  ⁵⁷ tn Heb “they gave a stubborn shoulder.”

[9:29]  ⁵⁸ tn Heb “they stiffened their neck.”

[9:30]  ⁵⁹ 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]  ⁶⁰ tn Heb “did not give ear to.”

[9:30]  ⁶¹ tn Heb “the peoples of the lands.”

[5:24]  ⁶² tn Heb “a tongue of fire” (so NASB), referring to a tongue-shaped flame.

[5:24]  ⁶³ sn They are compared to a flowering plant that withers quickly in a hot, arid climate.

[5:24]  ⁶⁴ tn Heb “the word.”

[5:24]  ⁶⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[5:25]  ⁶⁶ tn Heb “the anger of the Lord rages.”

[5:25]  ⁶⁷ tn Or “extends”; KJV, ASV “he hath stretched forth.”

[5:25]  ⁶⁸ tn Or “garbage” (NCV, CEV, NLT); NAB, NASB, NIV “refuse.”

[5:25]  ⁶⁹ tn Heb “in all this his anger is not turned, and still his hand is outstretched.”

[8:9]  ⁷⁰ tn Heb “be trapped.” However, the word “trapped” generally carries with it the connotation of divine judgment. See BDB 540 s.v. לָכַד Niph.2, and compare usage in Jer 6:11 for support. The verbs in the first two lines are again the form of the Hebrew verb that emphasizes that the action is as good as done (Hebrew prophetic perfects).

[16:2]  ⁷¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ⁷² tn Heb “in water you were not washed for cleansing” or “with water you were not washed smooth” (see D. I. Block, Ezekiel [NICOT], 1:473, n. 57, for a discussion of possible meanings of this hapax legomenon).

[16:4]  ⁷³ sn Arab midwives still cut the umbilical cords of infants and then proceed to apply salt and oil to their bodies.

[16:5]  ⁷⁴ sn These verbs, “pity” and “spare,” echo the judgment oracles in 5:11; 7:4, 9; 8:18; 9:5, 10.

[16:5]  ⁷⁵ sn A similar concept is found in Deut 32:10.

[16:6]  ⁷⁶ tc The translation reflects the Hebrew text, which repeats the statement, perhaps for emphasis. However, a few medieval Hebrew manuscripts, the Old Greek, and the Syriac do not include the repetition. The statement could have been accidentally repeated or the second occurrence could have been accidentally omitted. Based on the available evidence it is difficult to know which is more likely.

[16:8]  ⁷⁷ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a participle.

[16:8]  ⁷⁸ tn See similar use of this term in Ezek 23:17; Prov 7:16; Song of Songs 4:10; 7:13.

[16:8]  ⁷⁹ tn Heb “wing” or “skirt.” The gesture symbolized acquiring a woman in early Arabia (similarly, see Deut 22:30; Ruth 3:9).

[16:14]  ⁸⁰ tn Heb “name.”

[16:14]  ⁸¹ sn The description of the nation Israel in vv. 10-14 recalls the splendor of the nation’s golden age under King Solomon.

[16:15]  ⁸² tn Heb “it” (so KJV, ASV); the referent (the beauty in which the prostitute trusted, see the beginning of the verse) has been specified in the translation for clarity.

[16:16]  ⁸³ tc The text as written in the MT is incomprehensible (“not coming [plural] and he will not”). Driver has suggested a copying error of similar-sounding words, specifically לֹא (lo’) for לוֹ (lo). The feminine participle בָאוֹת (va’ot) has also been read as the feminine perfect בָאת (va’t). See L. C. Allen, Ezekiel (WBC), 1:228, n. 15.b, and D. I. Block, Ezekiel (NICOT), 1:486, n. 137.

[16:17]  ⁸⁴ tn Or perhaps “and worshiped them,” if the word “prostitution” is understood in a figurative rather than a literal sense (cf. CEV, NLT).

[16:20]  ⁸⁵ sn The sacrifice of children was prohibited in Lev 18:21; 20:2; Deut 12:31; 18:10.

[16:21]  ⁸⁶ tn Heb “and you gave them, by passing them through to them.” Some believe this alludes to the pagan practice of making children pass through the fire.

[16:24]  ⁸⁷ tn The Hebrew גֶּב (gev) may represent more than one word, each rare in the Old Testament. It may refer to a “mound” or to “rafters.” The LXX, Syriac, and Vulgate interpret this as a brothel.

[16:24]  ⁸⁸ tn Or “lofty place” (NRSV). See L. C. Allen, Ezekiel (WBC), 1:229, and B. Lang, Frau Weisheit, 137.

[16:25]  ⁸⁹ tn Heb “treated as if abominable,” i.e., repudiated.

[16:25]  ⁹⁰ tn The only other occurrence of the Hebrew root is found in Prov 13:3 in reference to the talkative person who habitually “opens wide” his lips.

[16:26]  ⁹¹ tn Heb “your neighbors, large of flesh.” The word “flesh” is used here of the genitals. It may simply refer to the size of their genitals in general, or, as the translation suggests, depicts them as sexually aroused.

[16:29]  ⁹² tn Heb “Chaldea.” The name of the tribal group ruling Babylon (“Chaldeans”) and the territory from which they originated (“Chaldea”) is used as metonymy for the whole empire of Babylon.

[16:31]  ⁹³ tn The Hebrew term, which also occurs in vv. 34 and 41 of this chapter, always refers to the payment of a prostitute (Deut 23:19; Isa 23:17; Hos 9:1; Mic 1:7).

[16:33]  ⁹⁴ tn The Hebrew word occurs only here in the OT.

[16:34]  ⁹⁵ tn Heb “With you it was opposite of women in your prostitution.”

[16:36]  ⁹⁶ tn The Hebrew word occurs only here in the OT.

[16:37]  ⁹⁷ sn Harlots suffered degradation when their nakedness was exposed (Jer 13:22, 26; Hos 2:12; Nah 3:5).

[16:38]  ⁹⁸ tn Heb “and I will judge you (with) the judgments of adulteresses and of those who shed blood.”

[16:38]  ⁹⁹ tn Heb “and I will give you the blood of rage and zeal.”

[16:41]  ¹⁰⁰ tn The words “to your clients” are not in the Hebrew text but are implied.

[16:43]  ¹⁰¹ tn Heb “your way on (your) head I have placed.”

[16:46]  ¹⁰² tn Heb “left.”

[16:46]  ¹⁰³ tn Heb “right.”

[16:46]  ¹⁰⁴ sn Sodom was the epitome of evil (Deut 29:23; 32:32; Isa 1:9-10; 3:9; Jer 23:14; Lam 4:6; Matt 10:15; 11:23-24; Jude 7).

[16:47]  ¹⁰⁵ tn Heb “walked in their ways.”

[16:47]  ¹⁰⁶ tn The Hebrew expression has a temporal meaning as illustrated by the use of the phrase in 2 Chr 12:7.

[16:49]  ¹⁰⁷ tn Or “guilt.”

[16:49]  ¹⁰⁸ tn Heb “strengthen the hand of.”

[16:51]  ¹⁰⁹ tn Or “you have multiplied your abominable deeds beyond them.”

[16:52]  ¹¹⁰ tn Heb “because you have interceded for your sisters with your sins.”

[16:56]  ¹¹¹ tn Or “pride.”

[16:57]  ¹¹² tc So MT, LXX, and Vulgate; many Hebrew mss and Syriac read “Edom.”

[16:60]  ¹¹³ tn Or “eternal.”

[16:63]  ¹¹⁴ tn Heb “and your mouth will not be open any longer.”

[16:63]  ¹¹⁵ tn Heb “when I make atonement for you for all which you have done.”

[20:13]  ¹¹⁶ tn Heb “and I said/thought to pour out.”

[20:13]  ¹¹⁷ tn Heb “to bring them to an end.”

[20:16]  ¹¹⁸ tn The words “I did this” are not in the Hebrew text, but are supplied for stylistic reasons. Verses 15-16 are one long sentence in the Hebrew text. The translation divides this sentence into two for stylistic reasons.

[20:16]  ¹¹⁹ tn Heb “for after their idols their heart was going.” The use of the active participle (“was going”) in the Hebrew text draws attention to the ongoing nature of their idolatrous behavior.

[20:24]  ¹²⁰ tn The words “I did this” are not in the Hebrew text, but are supplied for stylistic reasons. Verses 23-24 are one long sentence in the Hebrew text. The translation divides this sentence into two for stylistic reasons.

[20:24]  ¹²¹ tn Or “they worshiped” (NCV, TEV, CEV); Heb “their eyes were on” or “were after” (cf. v. 16).

[23:11]  ¹²² tn The word “this” is not in the original text.

[23:14]  ¹²³ tn The only other occurrence of the Hebrew term is in Jer 22:14.

[23:15]  ¹²⁴ tn Heb “the sons of Babel.”

[23:16]  ¹²⁵ tn Heb “at the appearance of her eyes.”

[23:16]  ¹²⁶ sn The Chaldeans were prominent tribal groups of Babylonia. The imagery is reminiscent of events in the reigns of Hezekiah (2 Kgs 20:12-15) and Jehoiakim (2 Kgs 23:34-24:1).

[23:17]  ¹²⁷ tn Heb “The sons of Babel came to her on a bed of love.”

[23:17]  ¹²⁸ tn Heb “her soul.”

[23:18]  ¹²⁹ tn Heb “She exposed her harlotry and she exposed her nakedness.”

[23:18]  ¹³⁰ tn Heb “my soul.”

[23:18]  ¹³¹ tn Heb “my soul.”

[23:20]  ¹³² tn Heb “She lusted after their concubines (?) whose flesh was the flesh of donkeys.” The phrase “their concubines” is extremely problematic here. The pronoun is masculine plural, suggesting that the Egyptian men are in view, but how concubines would fit into the picture envisioned here is not clear. Some suggest that Ezekiel uses the term in an idiomatic sense of “paramour,” but this still fails to explain how the pronoun relates to the noun. It is more likely that the term refers here to the Egyptians’ genitals. The relative pronoun that follows introduces a more specific description of their genitals.

[23:21]  ¹³³ tn Or “you took note of.” The Hebrew verb פָּקַד (paqad) in the Qal implies evaluating something and then acting in light of that judgment; here the prophet depicts Judah as approving of her youthful unfaithfulness and then magnifying it at the present time. Some translations assume the verb should be repointed as a Niphal, rendering “you missed” or by extension “you longed for,” but such an extension of the Niphal “to be missing” is otherwise unattested.

[23:21]  ¹³⁴ tn Heb “when (they) did,” but the verb makes no sense here and is better emended to “when (they) fondled,” a verb used in vv. 3 and 8. See L. C. Allen, Ezekiel (WBC), 2:43.

[23:21]  ¹³⁵ tn Heb “for the sake of,” but the expression is awkward and is better emended to read “to squeeze.” See L. C. Allen, Ezekiel (WBC), 2:43.

[9:6]  ¹³⁶ tn Heb “in your name.” Another option is to translate, “as your representatives.”

[9:6]  ¹³⁷ tn Heb “our fathers” (also in vv. 8, 16). The Hebrew term translated “father” can refer to more distant relationships such as grandfathers or ancestors.

[9:6]  ¹³⁸ tn Heb “people.”

[9:7]  ¹³⁹ tn Heb “to you (belongs) righteousness.”

[9:7]  ¹⁴⁰ tn Heb “and to us (belongs) shame of face like this day.”

[9:7]  ¹⁴¹ tn Heb “men.”

[9:8]  ¹⁴² tn Heb “to us (belongs) shame of face.”

[9:9]  ¹⁴³ tn Heb “to the Lord our God (belong) compassion and forgiveness.”

[9:10]  ¹⁴⁴ tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”).

[9:10]  ¹⁴⁵ tn Heb “to walk in.”

[9:10]  ¹⁴⁶ tc The LXX and Vulgate have the singular.

[9:11]  ¹⁴⁷ tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.

[9:11]  ¹⁴⁸ tn Heb “by not paying attention to your voice.”

[9:11]  ¹⁴⁹ tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.

[9:11]  ¹⁵⁰ tn Heb “him.”

[9:12]  ¹⁵¹ tn Heb “he has fulfilled his word(s) which he spoke.”

[9:12]  ¹⁵² tn Heb “our judges.”

[9:12]  ¹⁵³ tn Heb “who judged.”

[9:1]  ¹⁵⁴ sn The identity of this Darius is a major problem in correlating the biblical material with the extra-biblical records of this period. Most modern scholars treat the reference as a mistaken allusion to Darius Hystaspes (ca. 522-486 B.C.). Others have maintained instead that this name is a reference to the Persian governor Gubaru. Still others understand the reference to be to the Persian king Cyrus (cf. 6:28, where the vav (ו) may be understood as vav explicativum, meaning “even”). Under either of these latter two interpretations, the first year of Darius would have been ca. 538 B.C. Daniel would have been approximately eighty-two years old at this time.

[9:1]  ¹⁵⁵ tc The LXX reads “Xerxes.” This is the reading used by some English versions (e.g., NIV, NCV, TEV, CEV). Most other English versions retain the Hebrew name “Ahasuerus.”

[9:1]  ¹⁵⁶ tc The present translation follows the MT in reading a Hophal (i.e., passive). Theodotion, the Syriac, and the Vulgate all presuppose the Hiphil (i.e., active). Even though this is the only occurrence of the Hophal of this verb in the Bible, there is no need to emend the vocalization to the Hiphil.

[9:1]  ¹⁵⁷ tn Heb “was made king over the kingdom of the Chaldeans.”

[4:8]  ¹⁵⁸ sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology.