Mazmur 119:36

119:36 Give me a desire for your rules, ¹ 

rather than for wealth gained unjustly. ² 

Ulangan 2:30

2:30 But King Sihon of Heshbon was unwilling to allow us to pass near him because the Lord our ³  God had made him obstinate ⁴  and stubborn ⁵  so that he might deliver him over to you ⁶  this very day.

Ulangan 29:4

29:4 But to this very day the Lord has not given you an understanding mind, perceptive eyes, or discerning ears! ⁷ 

Ulangan 29:1

Narrative Interlude

29:1 (28:69) ⁸  These are the words of the covenant that the Lord commanded Moses to make with the people of Israel in the land of Moab, in addition to the covenant he had made with them at Horeb. ⁹ 

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ¹⁰  him.

Saul Begins to Persecute the Church

Now on that day a great ¹¹  persecution began ¹²  against the church in Jerusalem, ¹³  and all ¹⁴  except the apostles were forced to scatter throughout the regions ¹⁵  of Judea and Samaria.

Kisah Para Rasul 22:22

The Roman Commander Questions Paul

22:22 The crowd ¹⁶  was listening to him until he said this. ¹⁷  Then ¹⁸  they raised their voices and shouted, ¹⁹  “Away with this man ²⁰  from the earth! For he should not be allowed to live!” ²¹ 

Yesaya 63:17

63:17 Why, Lord, do you make us stray ²²  from your ways, ²³ 

and make our minds stubborn so that we do not obey you? ²⁴ 

Return for the sake of your servants,

the tribes of your inheritance!

Matius 6:13

6:13 And do not lead us into temptation, ²⁵  but deliver us from the evil one. ²⁶ 

Yakobus 1:13

1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, ²⁷  and he himself tempts no one.

[119:36]  ¹ tn Heb “turn my heart to your rules.”

[119:36]  ² tn Heb “and not unjust gain.”

[2:30]  ³ tc The translation follows the LXX in reading the first person pronoun. The MT, followed by many English versions, has a second person masculine singular pronoun, “your.”

[2:30]  ⁴ tn Heb “hardened his spirit” (so KJV, NASB, NRSV); NIV “made his spirit stubborn.”

[2:30]  ⁵ tn Heb “made his heart obstinate” (so KJV, NASB); NRSV “made his heart defiant.”

[2:30]  ⁶ tn Heb “into your hand.”

[29:4]  ⁷ tn Heb “a heart to know, eyes to see and ears to hear” (NASB similar); NAB, NRSV “a mind to understand, or eyes to see, or ears to hear.”

[29:1]  ⁸ sn Beginning with 29:1, the verse numbers through 29:29 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 29:1 ET = 28:69 HT, 29:2 ET = 29:1 HT, 29:3 ET = 29:2 HT, etc., through 29:29 ET = 29:28 HT. With 30:1 the verse numbers in the ET and HT are again the same.

[29:1]  ⁹ sn Horeb is another name for Mount Sinai (which some English versions substitute here for clarity, cf. NCV, TEV, CEV, NLT).

[8:1]  ¹⁰ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ¹¹ tn Or “severe.”

[8:1]  ¹² tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ¹⁴ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ¹⁵ tn Or “countryside.”

[22:22]  ¹⁶ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ¹⁷ tn Grk “until this word.”

[22:22]  sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.

[22:22]  ¹⁸ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ¹⁹ tn Grk “and said.”

[22:22]  ²⁰ tn Grk “this one.”

[22:22]  ²¹ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[63:17]  ²² tn Some suggest a tolerative use of the Hiphil here, “[why do] you allow us to stray?” (cf. NLT). Though the Hiphil of תָעָה (ta’ah) appears to be tolerative in Jer 50:6, elsewhere it is preferable or necessary to take it as causative. See Isa 3:12; 9:15; and 30:28, as well as Gen 20:13; 2 Kgs 21:9; Job 12:24-25; Prov 12:26; Jer 23:13, 32; Hos 4:12; Amos 2:4; Mic 3:5.

[63:17]  ²³ tn This probably refers to God’s commands.

[63:17]  ²⁴ tn Heb “[Why do] you harden our heart[s] so as not to fear you.” The interrogative particle is understood by ellipsis (note the preceding line).

[63:17]  sn How direct this hardening is, one cannot be sure. The speaker may envision direct involvement on the Lord’s part. The Lord has brought the exile as judgment for the nation’s sin and now he continues to keep them at arm’s length by blinding them spiritually. The second half of 64:7 might support this, though the precise reading of the final verb is uncertain. On the other hand, the idiom of lament is sometimes ironic and hyperbolically deterministic. For example, Naomi lamented that Shaddai was directly opposing her and bringing her calamity (Ruth 1:20-21), while the author of Ps 88 directly attributes his horrible suffering and loneliness to God (see especially vv. 6-8, 16-18). Both individuals make little, if any, room for intermediate causes or the principle of sin and death which ravages the human race. In the same way, the speaker in Isa 63:17 (who evidences great spiritual sensitivity and is anything but “hardened”) may be referring to the hardships of exile, which discouraged and even embittered the people, causing many of them to retreat from their Yahwistic faith. In this case, the “hardening” in view is more indirect and can be lifted by the Lord’s intervention. Whether the hardening here is indirect or direct, it is important to recognize that the speaker sees it as one of the effects of rebellion against the Lord (note especially 64:5-6).

[6:13]  ²⁵ tn Or “into a time of testing.”

[6:13]  sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin.

[6:13]  ²⁶ tc Most mss (L W Θ 0233 ˹³ 33 Ï sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ˹ pc lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.

[6:13]  tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in 5:39, which is the same construction.

[1:13]  ²⁷ tn Or “God must not be tested by evil people.”