Zefanya 3:2

3:2 She is disobedient; ¹ 

she refuses correction. ² 

She does not trust the Lord;

she does not seek the advice of ³  her God.

Yesaya 5:4

5:4 What more can I do for my vineyard

beyond what I have already done?

When I waited for it to produce edible grapes,

why did it produce sour ones instead?

Yesaya 63:8

63:8 He said, “Certainly they will be my people,

children who are not disloyal.” ⁴ 

He became their deliverer.

Yeremia 8:6

8:6 I have listened to them very carefully, ⁵ 

but they do not speak honestly.

None of them regrets the evil he has done.

None of them says, “I have done wrong!” ⁶ 

All of them persist in their own wayward course ⁷ 

like a horse charging recklessly into battle.

Yeremia 36:3

36:3 Perhaps when the people of Judah hear about all the disaster I intend to bring on them, they will all stop doing the evil things they have been doing. ⁸  If they do, I will forgive their sins and the wicked things they have done.” ⁹ 

Lukas 19:42-44

19:42 saying, “If you had only known on this day, ¹⁰  even you, the things that make for peace! ¹¹  But now they are hidden ¹²  from your eyes. 19:43 For the days will come upon you when your enemies will build ¹³  an embankment ¹⁴  against you and surround you and close in on you from every side. 19:44 They will demolish you ¹⁵  – you and your children within your walls ¹⁶  – and they will not leave within you one stone ¹⁷  on top of another, ¹⁸  because you did not recognize the time of your visitation from God.” ¹⁹ 

Lukas 19:2

19:2 Now ²⁰  a man named Zacchaeus was there; he was a chief tax collector ²¹  and was rich.

Pengkhotbah 3:9

Man is Ignorant of God’s Timing

3:9 What benefit can a worker ²²  gain from his toil? ²³ 

[3:2]  ¹ tn Heb “she does not hear a voice” Refusing to listen is equated with disobedience.

[3:2]  ² tn Heb “she does not receive correction.” The Hebrew phrase, when negated, refers elsewhere to rejecting verbal advice (Jer 17:23; 32:33; 35:13) and refusing to learn from experience (Jer 2:30; 5:3).

[3:2]  ³ tn Heb “draw near to.” The present translation assumes that the expression “draw near to” refers to seeking God’s will (see 1 Sam 14:36).

[63:8]  ⁴ tn Heb “children [who] do not act deceitfully.” Here the verb refers to covenantal loyalty.

[8:6]  ⁵ tn Heb “I have paid attention and I have listened.” This is another case of two concepts being joined by “and” where one expresses the main idea and the other acts as an adverbial or adjectival modifier (a figure called hendiadys).

[8:6]  ⁶ tn Heb “What have I done?” The addition of the word “wrong” is implicit in the context and is supplied in the translation for clarity. The rhetorical question does not function as a denial of wrongdoing, but rather as contrite shock at one’s own wrongdoing. It is translated as a declaration for the sake of clarity.

[8:6]  ⁷ tn Heb “each one of them turns aside into their own running course.”

[8:6]  sn The wordplay begun in v. 4 is continued here. The word translated “turns aside” in the literal translation and “wayward” in the translation is from the same root as “go the wrong way,” “turn around,” “turn away from me,” “apostasy,” “turn back to me.” What God hoped for were confessions of repentance and change of behavior; what he got was denial of wrongdoing and continued turning away from him.

[36:3]  ⁸ tn Heb “will turn each one from his wicked way.”

[36:3]  ⁹ tn Heb “their iniquity and their sin.”

[36:3]  sn The offer of withdrawal of punishment for sin is consistent with the principles of Jer 18:7-8 and the temple sermon delivered early in the reign of this king (cf. 26:1-3; 7:5-7).

[19:42]  ¹⁰ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ¹¹ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ¹² sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[19:43]  ¹³ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ¹⁴ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[19:44]  ¹⁵ tn Grk “They will raze you to the ground.”

[19:44]  sn The singular pronoun you refers to the city of Jerusalem personified.

[19:44]  ¹⁶ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ¹⁷ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ¹⁸ tn Grk “leave stone on stone.”

[19:44]  ¹⁹ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[19:44]  sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.

[19:2]  ²⁰ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[19:2]  ²¹ sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).

[3:9]  ²² 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]  ²³ 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.