Roma 6:1

The Believer’s Freedom from Sin’s Domination

6:1 What shall we say then? Are we to remain in sin so that grace may increase?

Roma 6:15

The Believer’s Enslavement to God’s Righteousness

6:15 What then? Shall we sin because we are not under law but under grace? Absolutely not!

Mazmur 10:11

10:11 He says to himself, ¹ 

“God overlooks it;

he does not pay attention;

he never notices.” ² 

Pengkhotbah 8:11

8:11 When ³  a sentence ⁴  is not executed ⁵  at once against a crime, ⁶ 

the human heart ⁷  is encouraged to do evil. ⁸ 

Yeremia 7:10

7:10 Then you come and stand in my presence in this temple I have claimed as my own ⁹  and say, “We are safe!” You think you are so safe that you go on doing all those hateful sins! ¹⁰ 

Yehezkiel 12:22-23

12:22 “Son of man, what is this proverb you have in the land of Israel, ‘The days pass slowly, and every vision fails’? 12:23 Therefore tell them, ‘This is what the sovereign Lord says: I hereby end this proverb; they will not recite it in Israel any longer.’ But say to them, ‘The days are at hand when every vision will be fulfilled. ¹¹ 

Matius 24:48-49

24:48 But if ¹²  that evil slave should say to himself, ¹³  ‘My master is staying away a long time,’ 24:49 and he begins to beat his fellow slaves and to eat and drink with drunkards,

Matius 24:2

24:2 And he said to them, ¹⁴  “Do you see all these things? I tell you the truth, ¹⁵  not one stone will be left on another. ¹⁶  All will be torn down!” ¹⁷ 

Pengkhotbah 3:3

3:3 A time to kill, and a time to heal;

a time to break down, and a time to build up;

[10:11]  ¹ tn Heb “he says in his heart.” See v. 6.

[10:11]  ² tn Heb “God forgets, he hides his face, he never sees.”

[8:11]  ³ tn The particle אֲשֶׁר (’asher) is used as a conjunction in a conditional/temporal clause to introduce the protasis (“when” or “if”), and עַל־כֵּן (’al-ken) introduces the apodosis (“then”); cf. BDB 83 s.v. אֲשֶׁר 8.d.

[8:11]  ⁴ tn The noun פִתְגָם (fitgam, “decision; announcement; edict; decree”) is a loanword from Persian patigama (HALOT 984 s.v. פִּתְגָם; BDB 834 s.v. פִּתְגָם). The Hebrew noun occurs twice in the OT (Eccl 8:11; Esth 1:20), twice in the Apocrypha (Sir 5:11; 8:9), and five times in Qumran (11QtgJob 9:2; 29:4; 30:1; 34:3; 1QapGen 22:27). The English versions consistently nuance this as a judicial sentence against a crime: “sentence” (KJV, NEB, NAB, ASV, NASB, RSV, NRSV, MLB, YLT), “sentence for a crime” (NIV), “sentence imposed” (NJPS), “sentence on a crime” (Moffatt).

[8:11]  ⁵ tn Heb “is not done.” The verb עָשַׂה (’asah, “to do”) refers to a judicial sentence being carried out (HALOT 892 s.v. 2). The Niphal can denote “be executed; be carried out” of a sentence (Eccl 8:11) or royal decree (Esth 9:1; BDB 795 s.v. 1.a). Similarly, the Qal can denote “to execute” vengeance (Judg 11:36) or judgment (1 Sam 28:18; Isa 48:14; Ezek 25:11; 28:26; Ps 149:7, 9; BDB 794 s.v.).

[8:11]  ⁶ tn Heb “the evil.”

[8:11]  ⁷ tn Heb “the heart of the sons of man.” The singular noun לֵב (lev, “heart”) is used collectively. The term לֵב is often used figuratively (metonymy) in reference to inclinations and determinations of the will (BDB 525 s.v. 4), moral character (BDB 525 s.v. 6), and as a synecdoche for the man himself (BDB 525 s.v. 7).

[8:11]  ⁸ tn Heb “is full to do evil.” The verb מָלֵא (male’, “to fill”) is used figuratively (metonymy): the lack of swift judicial punishment only emboldens the wicked to commit more crimes without fear of retribution. Most English versions translate the term literally: “are filled” (NIV, MLB, YLT), “is fully set” (KJV, ASV, RSV, NRSV). However, several versions nuance it figuratively: “emboldened” (ASV, NJPS) and “boldly” (NEB). Moffatt renders the line, “Because sentence on a crime is not executed at once, the mind of man is prone to evil practices.”

[7:10]  ⁹ 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]  ¹⁰ 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…”

[12:23]  ¹¹ tn Heb “the days draw near and the word of every vision (draws near).”

[24:48]  ¹² tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[24:48]  ¹³ tn Grk “should say in his heart.”

[24:2]  ¹⁴ tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.

[24:2]  ¹⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[24:2]  ¹⁶ sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[24:2]  ¹⁷ tn Grk “not one stone will be left here on another which will not be thrown down.”