Roma 1:24-28

1:24 Therefore God gave them over ¹  in the desires of their hearts to impurity, to dishonor ²  their bodies among themselves. ³  1:25 They ⁴  exchanged the truth of God for a lie ⁵  and worshiped and served the creation ⁶  rather than the Creator, who is blessed forever! Amen.

1:26 For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones, ⁷  1:27 and likewise the men also abandoned natural relations with women ⁸  and were inflamed in their passions ⁹  for one another. Men ¹⁰  committed shameless acts with men and received in themselves the due penalty for their error.

1:28 And just as they did not see fit to acknowledge God, ¹¹  God gave them over to a depraved mind, to do what should not be done. ¹² 

Roma 11:7-8

11:7 What then? Israel failed to obtain what it was diligently seeking, but the elect obtained it. The ¹³  rest were hardened, 11:8 as it is written,

“God gave them a spirit of stupor,

eyes that would not see and ears that would not hear,

to this very day.” ¹⁴ 

Keluaran 4:21

4:21 The Lord said ¹⁵  to Moses, “When you go back to Egypt, ¹⁶  see that you ¹⁷  do before Pharaoh all the wonders I have put under your control. ¹⁸  But I will harden ¹⁹  his heart ²⁰  and ²¹  he will not let the people go.

Keluaran 7:13

7:13 Yet Pharaoh’s heart became hard, ²²  and he did not listen to them, just as the Lord had predicted.

Ulangan 2:30

2:30 But King Sihon of Heshbon was unwilling to allow us to pass near him because the Lord our ²³  God had made him obstinate ²⁴  and stubborn ²⁵  so that he might deliver him over to you ²⁶  this very day.

Yosua 11:20

11:20 for the Lord determined to make them obstinate so they would attack Israel. He wanted Israel to annihilate them without mercy, as he had instructed Moses. ²⁷ 

Yesaya 63:17

63:17 Why, Lord, do you make us stray ²⁸  from your ways, ²⁹ 

and make our minds stubborn so that we do not obey you? ³⁰ 

Return for the sake of your servants,

the tribes of your inheritance!

Matius 13:14-15

13:14 And concerning them the prophecy of Isaiah is fulfilled that says:

‘You will listen carefully ³¹  yet will never understand,

you will look closely ³²  yet will never comprehend.

13:15 For the heart of this people has become dull;

they are hard of hearing,

and they have shut their eyes,

so that they would not see with their eyes

and hear with their ears

and understand with their hearts

and turn, and I would heal them.’ ³³ 

Kisah Para Rasul 28:26-28

28:26 when he said,

‘Go to this people and say,

“You will keep on hearing, ³⁴  but will never understand,

and you will keep on looking, ³⁵  but will never perceive.

28:27 For the heart of this people has become dull, ³⁶ 

and their ears are hard of hearing, ³⁷ 

and they have closed their eyes,

so that they would not see with their eyes

and hear with their ears

and understand with their heart

and turn, ³⁸  and I would heal them.”’ ³⁹ 

28:28 “Therefore be advised ⁴⁰  that this salvation from God ⁴¹  has been sent to the Gentiles; ⁴²  they ⁴³  will listen!”

Kisah Para Rasul 28:2

28:2 The local inhabitants ⁴⁴  showed us extraordinary ⁴⁵  kindness, for they built a fire and welcomed us all because it had started to rain ⁴⁶  and was cold.

Kisah Para Rasul 2:10-12

2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, ⁴⁷  and visitors from Rome, ⁴⁸  2:11 both Jews and proselytes, ⁴⁹  Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” ⁵⁰  2:12 All were astounded and greatly confused, saying to one another, “What does this mean?”

[1:24]  ¹ sn Possibly an allusion to Ps 81:12.

[1:24]  ² tn The genitive articular infinitive τοῦ ἀτιμάζεσθαι (tou atimazesqai, “to dishonor”) has been taken as (1) an infinitive of purpose; (2) an infinitive of result; or (3) an epexegetical (i.e., explanatory) infinitive, expanding the previous clause.

[1:24]  ³ tn Grk “among them.”

[1:25]  ⁴ tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:25]  ⁵ tn Grk “the lie.”

[1:25]  ⁶ tn Or “creature, created things.”

[1:26]  ⁷ tn Grk “for their females exchanged the natural function for that which is contrary to nature.” The term χρῆσις (crhsi") has the force of “sexual relations” here (L&N 23.65).

[1:27]  ⁸ tn Grk “likewise so also the males abandoning the natural function of the female.”

[1:27]  ⁹ tn Grk “burned with intense desire” (L&N 25.16).

[1:27]  ¹⁰ tn Grk “another, men committing…and receiving,” continuing the description of their deeds. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:28]  ¹¹ tn Grk “and just as they did not approve to have God in knowledge.”

[1:28]  ¹² tn Grk “the things that are improper.”

[11:7]  ¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  ¹⁴ sn A quotation from Deut 29:4; Isa 29:10.

[4:21]  ¹⁵ tn Heb “And Yahweh said.”

[4:21]  ¹⁶ tn The construction may involve a verbal hendiadys using the two infinitive forms: “when you go to return” (בְּלֶכְתְּךָ לָשׁוּב, bÿlekhtÿkha lashuv). The clause is temporal, subordinated to the instruction to do the signs. Therefore, its focus cannot be on going to return, i.e., preparing or beginning to return.

[4:21]  ¹⁷ tn The two verb forms in this section are the imperative (רְאֵה, rÿ’eh) followed by the perfect with the vav (וַעֲשִׂיתָם, va’asitam). The second could be coordinated and function as a second command: “see…and [then] do”; or it could be subordinated logically: “see…so that you do.” Some commentators who take the first option suggest that Moses was supposed to contemplate these wonders before doing them before Pharaoh. That does not seem as likely as the second interpretation reflected in the translation.

[4:21]  ¹⁸ tn Or “in your power”; Heb “in your hand.”

[4:21]  ¹⁹ tn Heb “strengthen” (in the sense of making stubborn or obstinate). The text has the expression וַאֲנִי אֲחַזֵּק אֶת־לִבּוֹ (va’ani ’akhazzeq ’et-libbo), “I will make strong his will,” or “I will strengthen his resolve,” recognizing the “heart” as the location of decision making (see Prov 16:1, 9).

[4:21]  ²⁰ sn Here is the first mention of the hardening of the heart of Pharaoh. God first tells Moses he must do the miracles, but he also announces that he will harden Pharaoh’s heart, as if working against Moses. It will help Moses to know that God is bringing about the resistance in order to bring a greater victory with greater glory. There is a great deal of literature on this, but see among the resources F. W. Danker, “Hardness of Heart: A Study in Biblical Thematic,” CTM 44 (1973): 89-100; R. R. Wilson, “The Hardening of Pharaoh’s Heart,” CBQ 41 (1979): 18-36; and R. B. Chisholm Jr., “Divine Hardening in the Old Testament,” BSac 153 (1996): 410-34.

[4:21]  ²¹ tn Or “so that.”

[7:13]  ²² tn This phrase translates the Hebrew word חָזַק (khazaq); see S. R. Driver, Exodus, 53.

[7:13]  sn For more on this subject, see B. Jacob, Exodus, 241-49. S. R. Driver (Exodus, 53) notes that when this word (חָזַק) is used it indicates a will or attitude that is unyielding and firm, but when כָּבֵד (kaved) is used, it stresses the will as being slow to move, unimpressionable, slow to be affected.

[2:30]  ²³ 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]  ²⁴ tn Heb “hardened his spirit” (so KJV, NASB, NRSV); NIV “made his spirit stubborn.”

[2:30]  ²⁵ tn Heb “made his heart obstinate” (so KJV, NASB); NRSV “made his heart defiant.”

[2:30]  ²⁶ tn Heb “into your hand.”

[11:20]  ²⁷ tn Heb “for from the Lord it was to harden their heart[s] to meet for the battle with Israel, in order to annihilate them, so that they would receive no mercy, in order annihilate them, as the Lord commanded Moses.”

[63:17]  ²⁸ 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]  ²⁹ tn This probably refers to God’s commands.

[63:17]  ³⁰ 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).

[13:14]  ³¹ tn Grk “with hearing,” a cognate dative that intensifies the action of the main verb “you will listen” (ExSyn 168-69).

[13:14]  ³² tn Grk “look by looking.” The participle is redundant, functioning to intensify the force of the main verb.

[13:15]  ³³ sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[28:26]  ³⁴ tn Grk “you will hear with hearing” (an idiom).

[28:26]  ³⁵ tn Or “seeing”; Grk “you will look by looking” (an idiom).

[28:27]  ³⁶ tn Or “insensitive.”

[28:27]  sn The heart of this people has become dull. The charge from Isaiah is like Stephen’s against the Jews of Jerusalem (Acts 7:51-53). They were a hard-hearted and disobedient people.

[28:27]  ³⁷ tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).

[28:27]  ³⁸ sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.

[28:27]  ³⁹ sn A quotation from Isa 6:9-10.

[28:28]  ⁴⁰ tn Grk “Therefore let it be known to you.”

[28:28]  ⁴¹ tn Or “of God.”

[28:28]  ⁴² sn The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion (Acts 13:44-47).

[28:28]  ⁴³ tn Grk “they also.”

[28:2]  ⁴⁴ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:2]  ⁴⁵ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”

[28:2]  ⁴⁶ tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”

[2:10]  ⁴⁷ tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).

[2:10]  ⁴⁸ map For location see JP4 A1.

[2:11]  ⁴⁹ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

[2:11]  ⁵⁰ tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.