Mazmur 50:16-20

50:16 God says this to the evildoer: ¹ 

“How can you declare my commands,

and talk about my covenant? ² 

50:17 For you hate instruction

and reject my words. ³ 

50:18 When you see a thief, you join him; ⁴ 

you associate with men who are unfaithful to their wives. ⁵ 

50:19 You do damage with words, ⁶ 

and use your tongue to deceive. ⁷ 

50:20 You plot against your brother; ⁸ 

you slander your own brother. ⁹ 

Yeremia 7:4-10

7:4 Stop putting your confidence in the false belief that says, ¹⁰  “We are safe! ¹¹  The temple of the Lord is here! The temple of the Lord is here! The temple of the Lord is here!” ¹²  7:5 You must change ¹³  the way you have been living and do what is right. You must treat one another fairly. ¹⁴  7:6 Stop oppressing foreigners who live in your land, children who have lost their fathers, and women who have lost their husbands. ¹⁵  Stop killing innocent people ¹⁶  in this land. Stop paying allegiance to ¹⁷  other gods. That will only bring about your ruin. ¹⁸  7:7 If you stop doing these things, ¹⁹  I will allow you to continue to live in this land ²⁰  which I gave to your ancestors as a lasting possession. ²¹ 

7:8 “‘But just look at you! ²²  You are putting your confidence in a false belief ²³  that will not deliver you. ²⁴  7:9 You steal. ²⁵  You murder. You commit adultery. You lie when you swear on oath. You sacrifice to the god Baal. You pay allegiance to ²⁶  other gods whom you have not previously known. 7:10 Then you come and stand in my presence in this temple I have claimed as my own ²⁷  and say, “We are safe!” You think you are so safe that you go on doing all those hateful sins! ²⁸ 

Mikha 3:11

3:11 Her ²⁹  leaders take bribes when they decide legal cases, ³⁰ 

her priests proclaim rulings for profit,

and her prophets read omens for pay.

Yet they claim to trust ³¹  the Lord and say,

“The Lord is among us. ³² 

Disaster will not overtake ³³  us!”

Roma 12:14

12:14 Bless those who persecute you, bless and do not curse.

Roma 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ³⁴  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ³⁵  – which is your reasonable service.

Pengkhotbah 3:9

Man is Ignorant of God’s Timing

3:9 What benefit can a worker ³⁶  gain from his toil? ³⁷ 

[50:16]  ¹ tn Heb “evil [one].” The singular adjective is used here in a representative sense; it refers to those within the larger covenant community who have blatantly violated the Lord’s commandments. In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander, and cheat others (Ps 37:21).

[50:16]  ² tn Heb “What to you to declare my commands and lift up my covenant upon your mouth?” The rhetorical question expresses sarcastic amazement. The Lord is shocked that such evildoers would give lip-service to his covenantal demands, for their lifestyle is completely opposed to his standards (see vv. 18-20).

[50:17]  ³ tn Heb “and throw my words behind you.”

[50:18]  ⁴ tn Heb “you run with him.”

[50:18]  ⁵ tn Heb “and with adulterers [is] your portion.”

[50:19]  ⁶ tn Heb “your mouth you send with evil.”

[50:19]  ⁷ tn Heb “and your tongue binds together [i.e., “frames”] deceit.”

[50:20]  ⁸ tn Heb “you sit, against your brother you speak.” To “sit” and “speak” against someone implies plotting against that person (see Ps 119:23).

[50:20]  ⁹ tn Heb “against the son of your mother you give a fault.”

[7:4]  ¹⁰ tn Heb “Stop trusting in lying words which say.”

[7:4]  ¹¹ tn The words “We are safe!” are not in the text but are supplied in the translation for clarity.

[7:4]  ¹² tn Heb “The temple of the Lord, the temple of the Lord, the temple of the Lord are these (i.e., these buildings).” Elsewhere triple repetition seems to mark a kind of emphasis (cf. Isa 6:3; Jer 22:29; Ezek 21:27 [32 HT]). The triple repetition that follows seems to be Jeremiah’s way of mocking the (false) sense of security that people had in the invincibility of Jerusalem because God dwelt in the temple. They appeared to be treating the temple as some kind of magical charm. A similar feeling had grown up around the ark in the time of the judges (cf. 1 Sam 3:3) and the temple and city of Jerusalem in Micah’s day (cf. Mic 3:11). It is reflected also in some of the Psalms (cf., e.g., Ps 46, especially v. 5).

[7:5]  ¹³ tn The infinitive absolute precedes the finite verb for emphasis.

[7:5]  ¹⁴ tn Heb “you must do justice between a person and his fellow/neighbor.” The infinitive absolute precedes the finite verb for emphasis.

[7:6]  ¹⁵ tn Heb “Stop oppressing foreigner, orphan, and widow.”

[7:6]  ¹⁶ tn Heb “Stop shedding innocent blood.”

[7:6]  ¹⁷ tn Heb “going/following after.” See the translator’s note at 2:5 for an explanation of the idiom involved here.

[7:6]  ¹⁸ tn Heb “going after other gods to your ruin.”

[7:7]  ¹⁹ tn The translation uses imperatives in vv. 5-6 followed by the phrase, “If you do all this,” to avoid the long and complex sentence structure of the Hebrew sentence which has a series of conditional clauses in vv. 5-6 followed by a main clause in v. 7.

[7:7]  ²⁰ tn Heb “live in this place, in this land.”

[7:7]  ²¹ tn Heb “gave to your fathers [with reference to] from ancient times even unto forever.”

[7:8]  ²² tn Heb “Behold!”

[7:8]  ²³ tn Heb “You are trusting in lying words.” See the similar phrase in v. 4 and the note there.

[7:8]  ²⁴ tn Heb “not profit [you].”

[7:9]  ²⁵ tn Heb “Will you steal…then say, ‘We are safe’?” Verses 9-10 are one long sentence in the Hebrew text.

[7:9]  ²⁶ tn Heb “You go/follow after.” See the translator’s note at 2:5 for an explanation of the idiom involved here.

[7:10]  ²⁷ tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.

[7:10]  ²⁸ tn Or “‘We are safe!’ – safe, you think, to go on doing all those hateful things.” Verses 9-10 are all one long sentence in the Hebrew text. It has been broken up for English stylistic reasons. Somewhat literally it reads “Will you steal…then come and stand…and say, ‘We are safe’ so as to/in order to do…” The Hebrew of v. 9 has a series of infinitives which emphasize the bare action of the verb without the idea of time or agent. The effect is to place a kind of staccato like emphasis on the multitude of their sins all of which are violations of one of the Ten Commandments. The final clause in v. 8 expresses purpose or result (probably result) through another infinitive. This long sentence is introduced by a marker (ה interrogative in Hebrew) introducing a rhetorical question in which God expresses his incredulity that they could do these sins, come into the temple and claim the safety of his protection, and then go right back out and commit the same sins. J. Bright (Jeremiah [AB], 52) catches the force nicely: “What? You think you can steal, murder…and then come and stand…and say, ‘We are safe…’ just so that you can go right on…”

[3:11]  ²⁹ sn The pronoun Her refers to Jerusalem (note the previous line).

[3:11]  ³⁰ tn Heb “judge for a bribe.”

[3:11]  ³¹ tn Heb “they lean upon” (so KJV, NIV, NRSV); NAB “rely on.”

[3:11]  ³² tn Heb “Is not the Lord in our midst?” The rhetorical question expects the answer, “Of course he is!”

[3:11]  ³³ tn Or “come upon” (so many English versions); NCV “happen to us”; CEV “come to us.”

[12:1]  ³⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ³⁵ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[12:1]  sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, “The problem with living sacrifices is that they keep crawling off the altar.”

[3:9]  ³⁶ tn The term הָעוֹשֶׂה (ha’oseh, article + Qal active participle ms from עָשַׂה, ’asah, “to do”) functions substantively (“the worker”); see BDB 794 s.v. עָשַׂה II.1. This is a figurative description of man (metonymy of association), and plays on the repetition of עָשַׂה (verb: “to do,” noun: “work”) throughout the passage. In the light of God’s orchestration of human affairs, man’s efforts cannot change anything. It refers to man in general with the article functioning in a generic sense (see IBHS 244-45 §13.5.1f; Joüon 2:511 §137.m).

[3:9]  ³⁷ sn This rhetorical question is an example of negative affirmation, expecting a negative answer: “Man gains nothing from his toil!” (see E. W. Bullinger, Figures of Speech, 949-51). Any advantage that man might gain from his toil is nullified by his ignorance of divine providence.