Bilangan 15:30

Deliberate Sin

15:30 “‘But the person ¹  who acts defiantly, ²  whether native-born or a resident foreigner, insults ³  the Lord. ⁴  That person ⁵  must be cut off ⁶  from among his people.

Bilangan 22:32

22:32 The angel of the Lord said to him, “Why have you beaten your donkey these three times? Look, I came out to oppose you because what you are doing ⁷  is perverse before me. ⁸ 

Ulangan 29:19

29:19 When such a person ⁹  hears the words of this oath he secretly ¹⁰  blesses himself ¹¹  and says, “I will have peace though I continue to walk with a stubborn spirit.” ¹²  This will destroy ¹³  the watered ground with the parched. ¹⁴ 

Ayub 31:7

31:7 If my footsteps have strayed from the way,

if my heart has gone after my eyes, ¹⁵ 

or if anything ¹⁶  has defiled my hands,

Mazmur 81:12

81:12 I gave them over to their stubborn desires; ¹⁷ 

they did what seemed right to them. ¹⁸ 

Yeremia 7:24

7:24 But they did not listen to me or pay any attention to me. They followed the stubborn inclinations of their own wicked hearts. They acted worse and worse instead of better. ¹⁹ 

Yeremia 23:17

23:17 They continually say ²⁰  to those who reject what the Lord has said, ²¹ 

‘Things will go well for you!’ ²² 

They say to all those who follow the stubborn inclinations of their own hearts,

‘Nothing bad will happen to you!’

Yeremia 44:16-17

44:16 “We will not listen to what you claim the Lord has spoken to us! ²³  44:17 Instead we will do everything we vowed we would do. ²⁴  We will sacrifice and pour out drink offerings to the goddess called the Queen of Heaven ²⁵  just as we and our ancestors, our kings, and our leaders previously did in the towns of Judah and in the streets of Jerusalem. For then we had plenty of food, were well-off, and had no troubles. ²⁶ 

Kisah Para Rasul 14:16

14:16 In ²⁷  past ²⁸  generations he allowed all the nations ²⁹  to go their own ways,

Efesus 2:2-3

2:2 in which ³⁰  you formerly lived ³¹  according to this world’s present path, ³²  according to the ruler of the kingdom ³³  of the air, the ruler of ³⁴  the spirit ³⁵  that is now energizing ³⁶  the sons of disobedience, ³⁷  2:3 among whom ³⁸  all of us ³⁹  also ⁴⁰  formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath ⁴¹  even as the rest… ⁴² 

Efesus 2:1

New Life Individually

2:1 And although you were ⁴³  dead ⁴⁴  in your transgressions and sins,

Pengkhotbah 4:3-4

4:3 But better than both is the one who has not been born ⁴⁵ 

and has not seen the evil things that are done on earth. ⁴⁶ 

Labor Motivated by Envy

4:4 Then I considered ⁴⁷  all the skillful work ⁴⁸  that is done:

Surely it is nothing more than ⁴⁹  competition ⁵⁰  between one person and another. ⁵¹ 

This also is profitless – like ⁵²  chasing the wind.

[15:30]  ¹ tn Heb “soul.”

[15:30]  ² tn The sin is described literally as acting “with a high hand” – בְּיָד רָמָה (bÿyad ramah). The expression means that someone would do something with deliberate defiance, with an arrogance in spite of what the Lord said. It is as if the sinner was about to attack God, or at least lifting his hand against God. The implication of the expression is that it was done in full knowledge of the Law (especially since this contrasts throughout with the sins of ignorance). Blatant defiance of the word of the Lord is dealt with differently. For similar expressions, see Exod 14:8 and Num 33:3.

[15:30]  ³ tn The verb occurs only in the Piel; it means “to blaspheme,” “to revile.”

[15:30]  ⁴ tn The word order in the Hebrew text places “Yahweh” first for emphasis – it is the Lord such a person insults.

[15:30]  ⁵ tn Heb “soul.”

[15:30]  ⁶ tn The clause begins with “and” because the verb is the perfect tense with vav (ו) consecutive. As discussed with Num 9:13, to be cut off could mean excommunication from the community, death by the community, or death by divine intervention.

[22:32]  ⁷ tn Heb “your way.”

[22:32]  ⁸ tn The verb יָרַט (yarat) occurs only here and in Job 16:11. Balaam is embarking on a foolish mission with base motives. The old rendering “perverse” is still acceptable.

[29:19]  ⁹ tn Heb “he”; the referent (the subject of the warning in v. 18) has been specified in the translation for clarity.

[29:19]  ¹⁰ tn Heb “in his heart.”

[29:19]  ¹¹ tn Or “invokes a blessing on himself.” A formalized word of blessing is in view, the content of which appears later in the verse.

[29:19]  ¹² tn Heb “heart.”

[29:19]  ¹³ tn Heb “thus destroying.” For stylistic reasons the translation begins a new sentence here.

[29:19]  ¹⁴ tn Heb “the watered with the parched.” The word “ground” is implied. The exact meaning of the phrase is uncertain although it appears to be figurative. This appears to be a proverbial observation employing a figure of speech (a merism) suggesting totality. That is, the Israelite who violates the letter and even spirit of the covenant will harm not only himself but everything he touches – “the watered and the parched.” Cf. CEV “you will cause the rest of Israel to be punished along with you.”

[31:7]  ¹⁵ sn The meaning is “been led by what my eyes see.”

[31:7]  ¹⁶ tc The word מֻאוּם (mu’um) could be taken in one of two ways. One reading is to represent מוּם (mum, “blemish,” see the Masorah); the other is for מְאוּמָה (mÿ’umah, “anything,” see the versions and the Kethib). Either reading fits the passage.

[81:12]  ¹⁷ tn Heb “and I sent him away in the stubbornness of their heart.”

[81:12]  ¹⁸ tn Heb “they walked in their counsel.” The prefixed verbal form is either preterite (“walked”) or a customary imperfect (“were walking”).

[7:24]  ¹⁹ tn Or “They went backward and not forward”; Heb “They were to the backward and not to the forward.” The two phrases used here appear nowhere else in the Bible and the latter preposition plus adverb elsewhere is used temporally meaning “formerly” or “previously.” The translation follows the proposal of J. Bright, Jeremiah (AB), 57. Another option is “they turned their backs to me, not their faces,” understanding the line as a variant of a line in 2:27.

[23:17]  ²⁰ tn The translation reflects an emphatic construction where the infinitive absolute follows a participle (cf. GKC 343 §113.r).

[23:17]  ²¹ tc The translation follows the Greek version. The Hebrew text reads, “who reject me, ‘The Lord has spoken, “Things…”’” The Greek version is to be preferred here because of (1) the parallelism of the lines “reject what the Lord has said” // “follow the stubborn inclinations of their own hearts;” (2) the preceding context which speaks of “visions of their own imaginations not of what the Lord has given them;” (3) the following context which denies that they have ever had access to the Lord’s secrets; (4) the general contexts earlier regarding false prophecy where rejection of the Lord’s word is in view (6:14 [see there v. 10]; 8:11 [see there v. 9]); (5) the meter of the poetic lines (the Hebrew meter is 3/5/4/3; the meter presupposed by the translation is 5/3/4/3 with the 3’s being their words). The difference is one of vocalization of the same consonants. The vocalization of the MT is יְהוָה מְנַאֲצַי דִּבֶּר [mÿna’atsay dibber yÿhvah]; the Hebrew Vorlage behind the Greek would be vocalized as מְנַאֲצֵי דְּבַר יְהוָה (mÿna’atsey dÿvar yÿhvah).

[23:17]  ²² tn Heb “You will have peace.” But see the note on 14:13. See also 6:14 and 8:11.

[44:16]  ²³ tn Heb “the word [or message] you have spoken to us in the name of the Lord.” For an explanation of the rendering of “in the name of the Lord” see the study notes on 10:25 and 23:27.

[44:17]  ²⁴ tn Heb “that went out of our mouth.” I.e., everything we said, promised, or vowed.

[44:17]  ²⁵ tn Heb “sacrifice to the Queen of Heaven and pour out drink offerings to her.” The expressions have been combined to simplify and shorten the sentence. The same combination also occurs in vv. 18, 19.

[44:17]  sn See the translator’s note and the study note on 7:18 for the problem of translation and identification of the term translated here “the goddess called the Queen of Heaven.”

[44:17]  ²⁶ tn Heb “saw [or experienced] no disaster/trouble/harm.”

[14:16]  ²⁷ tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.

[14:16]  ²⁸ tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  ²⁹ tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.

[2:2]  ³⁰ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ³¹ tn Grk “walked.”

[2:2]  sn The Greek verb translated lived (περιπατέω, peripatew) in the NT letters refers to the conduct of one’s life, not to physical walking.

[2:2]  ³² tn Or possibly “Aeon.”

[2:2]  sn The word translated present path is the same as that which has been translated [this] age in 1:21 (αἰών, aiwn).

[2:2]  ³³ tn Grk “domain, [place of] authority.”

[2:2]  ³⁴ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ³⁵ sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).

[2:2]  ³⁶ tn Grk “working in.”

[2:2]  ³⁷ sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.

[2:3]  ³⁸ sn Among whom. The relative pronoun phrase that begins v. 3 is identical, except for gender, to the one that begins v. 2 (ἐν αἵς [en Jais], ἐν οἵς [en Jois]). By the structure, the author is building an argument for our hopeless condition: We lived in sin and we lived among sinful people. Our doom looked to be sealed as well in v. 2: Both the external environment (kingdom of the air) and our internal motivation and attitude (the spirit that is now energizing) were under the devil’s thumb (cf. 2 Cor 4:4).

[2:3]  ³⁹ tn Grk “we all.”

[2:3]  ⁴⁰ tn Or “even.”

[2:3]  ⁴¹ sn Children of wrath is a Semitic idiom which may mean either “people characterized by wrath” or “people destined for wrath.”

[2:3]  ⁴² sn Eph 2:1-3. The translation of vv. 1-3 is very literal, even to the point of retaining the awkward syntax of the original. See note on the word dead in 2:1.

[2:1]  ⁴³ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ⁴⁴ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[4:3]  ⁴⁵ tn The word “born” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:3]  ⁴⁶ tn Heb “under the sun.”

[4:4]  ⁴⁷ tn Heb “saw.”

[4:4]  ⁴⁸ tn Heb “all the toil and all the skill.” This Hebrew clause (אֶת־כָּל־עָמָל וְאֵת כָּל־כִּשְׁרוֹן, ’et-kol-’amal vÿ’et kol-kishron) is a nominal hendiadys (a figurative expression in which two independent phrases are used to connote the same thing). The second functions adverbially, modifying the first, which retains its full nominal function: “all the skillful work.”

[4:4]  ⁴⁹ tn The phrase “nothing more than” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:4]  ⁵⁰ tn The noun קִנְאַה (qin’ah, “competition”) has a wide range of meanings: “zeal; jealousy; envy; rivalry; competition; suffering; animosity; anger; wrath” (HALOT 1110 s.v.; BDB 888 s.v.). Here, as in 9:6, it denotes “rivalry” (BDB 888 s.v. 1) or “competitive spirit” (HALOT 1110 s.v. 1.b). The LXX rendered it ζῆλος (zhlos, “envy; jealousy”). The English versions reflect this broad range: “rivalry” (NEB, NAB, NASB), “envy” (KJV, ASV, RSV, NRSV, MLB, NIV, NJPS), and “jealousy” (Moffatt).

[4:4]  ⁵¹ tn Heb “a man and his neighbor.”

[4:4]  ⁵² tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.