Ulangan 32:29-30

32:29 I wish that they were wise and could understand this,

and that they could comprehend what will happen to them.”

32:30 How can one man chase a thousand of them, ¹ 

and two pursue ten thousand;

unless their Rock had delivered them up, ² 

and the Lord had handed them over?

Mazmur 81:13-15

81:13 If only my people would obey me! ³ 

If only Israel would keep my commands! ⁴ 

81:14 Then I would quickly subdue their enemies,

and attack ⁵  their adversaries.”

81:15 (May those who hate the Lord ⁶  cower in fear ⁷  before him!

May they be permanently humiliated!) ⁸ 

Yesaya 48:18

48:18 If only you had obeyed my ⁹  commandments,

prosperity would have flowed to you like a river, ¹⁰ 

deliverance would have come to you like the waves of the sea. ¹¹ 

Yeremia 44:4

44:4 I sent my servants the prophets to you people over and over ¹²  again warning you not to do this disgusting thing I hate. ¹³ 

Yehezkiel 33:31-32

33:31 They come to you in crowds, ¹⁴  and they sit in front of you as ¹⁵  my people. They hear your words, but do not obey ¹⁶  them. For they talk lustfully, ¹⁷  and their heart is set on ¹⁸  their own advantage. ¹⁹  33:32 Realize ²⁰  that to them you are like a sensual song, a beautiful voice and skilled musician. ²¹  They hear your words, but they do not obey them. ²² 

Matius 23:37

Judgment on Israel

23:37 “O Jerusalem, Jerusalem, ²³  you who kill the prophets and stone those who are sent to you! ²⁴  How often I have longed ²⁵  to gather your children together as a hen gathers her chicks under her wings, but ²⁶  you would have none of it! ²⁷ 

Lukas 19:42

19:42 saying, “If you had only known on this day, ²⁸  even you, the things that make for peace! ²⁹  But now they are hidden ³⁰  from your eyes.

Lukas 19:2

19:2 Now ³¹  a man named Zacchaeus was there; he was a chief tax collector ³²  and was rich.

Kolose 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ³³  whether things on earth or things in heaven.

Kolose 1:1

Salutation

1:1 From Paul, ³⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Ibrani 12:25

12:25 Take care not to refuse the one who is speaking! For if they did not escape when they refused the one who warned them on earth, how much less shall we, if we reject the one who warns from heaven?

[32:30]  ¹ tn The words “man” and “of them” are not in the Hebrew text, but are supplied in the translation for clarity.

[32:30]  ² tn Heb “sold them” (so NAB, NIV, NRSV, NLT).

[81:13]  ³ tn Heb “if only my people were listening to me.” The Hebrew particle לוּ (lu, “if not”) introduces a purely hypothetical or contrary to fact condition (see 2 Sam 18:12).

[81:13]  ⁴ tn Heb “[and if only] Israel would walk in my ways.”

[81:14]  ⁵ tn Heb “turn my hand against.” The idiom “turn the hand against” has the nuance of “strike with the hand, attack” (see Isa 1:25; Ezek 38:12; Amos 1:8; Zech 13:7).

[81:15]  ⁶ tn “Those who hate the Lord” are also mentioned in 2 Chr 19:2 and Ps 139:21.

[81:15]  ⁷ tn See Deut 33:29; Ps 66:3 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “to be weak; to be powerless” (see also Ps 109:24). The prefixed verbal form is taken as a jussive, parallel to the jussive form in the next line.

[81:15]  ⁸ tc Heb “and may their time be forever.” The Hebrew term עִתָּם (’ittam, “their time”) must refer here to the “time” of the demise and humiliation of those who hate the Lord. Some propose an emendation to בַּעֲתָתָם (ba’atatam) or בִּעֻתָם (bi’utam; “their terror”; i.e., “may their terror last forever”), but the omission of bet (ב) in the present Hebrew text is difficult to explain, making the proposed emendation unlikely.

[81:15]  tn The verb form at the beginning of the line is jussive, indicating that this is a prayer. The translation assumes that v. 15 is a parenthetical “curse” offered by the psalmist. Having heard the reference to Israel’s enemies (v. 14), the psalmist inserts this prayer, reminding the Lord that they are God’s enemies as well.

[48:18]  ⁹ tn Heb “paid attention to” (so NASB, NIV, NRSV); TEV “had listened to.”

[48:18]  ¹⁰ tn Heb “like a river your peace would have been.” שָׁלוֹם (shalom) probably refers here to the peace and prosperity which God promised in return for obedience to the covenant.

[48:18]  ¹¹ tn Heb “and your righteousness like the waves of the sea.” צְדָקָה (tsÿdaqah) probably refers here to divine deliverance from enemies. See v. 19.

[44:4]  ¹² tn See 7:13 for an explanation of this idiom and compare 7:25; 25:4; 26:5; 29:19; 35:15 for similar references to the persistent warnings of the prophets.

[44:4]  ¹³ tn Heb “sent…over again, saying, ‘Do not do this terrible thing that I hate.’” The indirect quote has been used to shorten the sentence and eliminate one level of embedded quotes.

[44:4]  sn This refers to the worship of other gods mentioned in the previous verse.

[33:31]  ¹⁴ tn Heb “as people come.” Apparently this is an idiom indicating that they come in crowds. See D. I. Block, Ezekiel (NICOT), 2:264.

[33:31]  ¹⁵ tn The word “as” is supplied in the translation.

[33:31]  ¹⁶ tn Heb “do.”

[33:31]  ¹⁷ tn Heb “They do lust with their mouths.”

[33:31]  ¹⁸ tn Heb “goes after.”

[33:31]  ¹⁹ tn The present translation understands the term often used for “unjust gain” in a wider sense, following M. Greenberg, who also notes that the LXX uses a term which can describe either sexual or ritual pollution. See M. Greenberg, Ezekiel (AB), 2:687.

[33:32]  ²⁰ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[33:32]  ²¹ tn Heb “one who makes playing music well.”

[33:32]  ²² sn Similar responses are found in Isa 29:13; Matt 21:28-32; James 1:22-25.

[23:37]  ²³ sn The double use of the city’s name betrays intense emotion.

[23:37]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:37]  ²⁴ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[23:37]  ²⁵ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[23:37]  ²⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:37]  ²⁷ tn Grk “you were not willing.”

[19:42]  ²⁸ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ²⁹ 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]  ³⁰ 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).

[19:2]  ³¹ 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]  ³² 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).

[1:20]  ³³ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[1:1]  ³⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.