Ulangan 4:23

4:23 Be on guard so that you do not forget the covenant of the Lord your God that he has made with you, and that you do not make an image of any kind, just as he ¹  has forbidden ²  you.

Ulangan 29:25

29:25 Then people will say, “Because they abandoned the covenant of the Lord, the God of their ancestors, which he made with them when he brought them out of the land of Egypt.

Ulangan 31:20

31:20 For after I have brought them ³  to the land I promised to their ⁴  ancestors – one flowing with milk and honey – and they ⁵  eat their fill ⁶  and become fat, then they ⁷  will turn to other gods and worship them; they will reject me and break my covenant.

Imamat 26:15

26:15 if you reject my statutes and abhor my regulations so that you do not keep ⁸  all my commandments and you break my covenant –

Imamat 26:25

26:25 I will bring on you an avenging sword, a covenant vengeance. ⁹  Although ¹⁰  you will gather together into your cities, I will send pestilence among you and you will be given into enemy hands. ¹¹ 

Yosua 7:11

7:11 Israel has sinned; they have violated my covenantal commandment! ¹²  They have taken some of the riches; ¹³  they have stolen them and deceitfully put them among their own possessions. ¹⁴ 

Yosua 7:15

7:15 The one caught with the riches ¹⁵  must be burned up ¹⁶  along with all who belong to him, because he violated the Lord’s covenant and did such a disgraceful thing in Israel.’”

Yosua 23:16

23:16 If you violate the covenantal laws of the Lord your God which he commanded you to keep, ¹⁷  and follow, worship, and bow down to other gods, ¹⁸  the Lord will be very angry with you and you will disappear ¹⁹  quickly from the good land which he gave to you.”

Yudas 1:20

1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ²⁰ 

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ²¹ 

Kisah Para Rasul 18:12

Paul Before the Proconsul Gallio

18:12 Now while Gallio ²²  was proconsul ²³  of Achaia, ²⁴  the Jews attacked Paul together ²⁵  and brought him before the judgment seat, ²⁶ 

Yeremia 31:32

31:32 It will not be like the old ²⁷  covenant that I made with their ancestors ²⁸  when I delivered them ²⁹  from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” ³⁰  says the Lord. ³¹ 

Yehezkiel 16:38

16:38 I will punish you as an adulteress and murderer deserves. ³²  I will avenge your bloody deeds with furious rage. ³³ 

Hosea 6:7

Indictments Against the Cities of Israel and Judah

6:7 At Adam ³⁴  they broke ³⁵  the covenant;

Oh how ³⁶  they were unfaithful ³⁷  to me!

Hosea 8:1

God Will Raise Up the Assyrians to Attack Israel

8:1 Sound the alarm! ³⁸ 

An eagle ³⁹  looms over the temple of the Lord!

For they have broken their covenant with me, ⁴⁰ 

and have rebelled against my law.

Ibrani 8:9-10

8:9 “It will not be like the covenant ⁴¹  that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard for them, says the Lord.

8:10 “For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put ⁴²  my laws in their minds ⁴³  and I will inscribe them on their hearts. And I will be their God and they will be my people. ⁴⁴ 

[4:23]  ¹ tn Heb “the Lord your God.” See note on “he” in 4:3.

[4:23]  ² tn Heb “commanded.”

[31:20]  ³ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:20]  ⁴ tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.

[31:20]  ⁵ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[31:20]  ⁶ tn Heb “and are satisfied.”

[31:20]  ⁷ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[26:15]  ⁸ tn Heb “to not do.”

[26:25]  ⁹ tn Heb “vengeance of covenant”; cf. NAB “the avenger of my covenant.”

[26:25]  ¹⁰ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) has a concessive force in this context.

[26:25]  ¹¹ tn Heb “in hand of enemy,” but Tg. Ps.-J. and Tg. Neof. have “in the hands of your enemies” (J. E. Hartley, Leviticus [WBC], 454).

[7:11]  ¹² tn Heb “They have violated my covenant which I commanded them.”

[7:11]  ¹³ tn Heb “what was set apart [to the Lord].”

[7:11]  ¹⁴ tn Heb “and also they have stolen, and also they have lied, and also they have placed [them] among their items.”

[7:15]  ¹⁵ tn Heb “with what was set apart [to the Lord].”

[7:15]  ¹⁶ tn Heb “burned with fire.”

[23:16]  ¹⁷ tn Heb “when you violate the covenant of the Lord your God which he commanded you.”

[23:16]  ¹⁸ tn Heb “and you walk and serve other gods and bow down to them.”

[23:16]  ¹⁹ tn Or “perish.”

[1:20]  ²⁰ tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

[1:2]  ²¹ tn Grk “may mercy and peace and love be multiplied to you.”

[18:12]  ²² sn Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.

[18:12]  ²³ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[18:12]  ²⁴ sn Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).

[18:12]  ²⁵ tn Grk “with one accord.”

[18:12]  ²⁶ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.

[18:12]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. So this was a very public event.

[31:32]  ²⁷ tn The word “old” is not in the text but is implicit in the use of the word “new.” It is supplied in the translation for greater clarity.

[31:32]  ²⁸ tn Heb “fathers.”

[31:32]  sn This refers to the Mosaic covenant which the nation entered into with God at Sinai and renewed on the plains of Moab. The primary biblical passages explicating this covenant are Exod 19–24 and the book of Deuteronomy; see as well the study note on Jer 11:2 for the form this covenant took and its relation to the warnings of the prophets. The renewed document of Deuteronomy was written down and provisions made for periodic public reading and renewal of commitment to it (Deut 31:9-13). Josiah had done this after the discovery of the book of the law (which was either Deuteronomy or a synopsis of it) early in the ministry of Jeremiah (2 Kgs 23:1-4; the date would be near 622 b.c. shortly after Jeremiah began prophesying in 627 [see the note on Jer 1:2]). But it is apparent from Jeremiah’s confrontation with Judah after that time that the commitment of the people was only superficial (cf. Jer 3:10). The prior history of the nations of Israel and Judah and Judah’s current practice had been one of persistent violation of this covenant despite repeated warnings of the prophets that God would punish them for that (see especially Jer 7, 11). Because of that, Israel had been exiled (cf., e.g., Jer 3:8), and now Judah was threatened with the same (cf., e.g., Jer 7:15). Jer 30–31 look forward to a time when both Israel and Judah will be regathered, reunited, and under a new covenant which includes the same stipulations but with a different relationship (v. 32).

[31:32]  ²⁹ tn Heb “when I took them by the hand and led them out.”

[31:32]  ³⁰ tn Or “I was their master.” See the study note on 3:14.

[31:32]  sn The metaphor of Yahweh as husband and Israel as wife has been used already in Jer 3 and is implicit in the repeated allusions to idolatry as spiritual adultery or prostitution. The best commentary on the faithfulness of God to his “husband-like” relation is seen in the book of Hosea, especially in Hos 1-3.

[31:32]  ³¹ tn Heb “Oracle of the Lord.”

[16:38]  ³² tn Heb “and I will judge you (with) the judgments of adulteresses and of those who shed blood.”

[16:38]  ³³ tn Heb “and I will give you the blood of rage and zeal.”

[6:7]  ³⁴ tn Or “Like Adam”; or “Like [sinful] men.” The MT reads כְּאָדָם (kÿ’adam, “like Adam” or “as [sinful] men”); however, the editors of BHS suggest this reflects an orthographic confusion of בְּאָדָם (bÿ’adam, “at Adam”), as suggested by the locative adverb שָׁם (sham, “there”) in the following line. However, שָׁם sometimes functions in a nonlocative sense similar to the deictic particle הִנֵּה (hinneh, “Behold!”). The singular noun אָדָם (’adam) has been taken in several different ways: (1) proper name: “like Adam” (כְּאָדָם), (2) collective singular: “like [sinful] men” (כְּאָדָם), (3) proper location: “at Adam,” referring to a city in the Jordan Valley (Josh 3:16), emending comparative כְּ (kaf) to locative בְּ (bet, “at”): “at Adam” (בְּאָדָם). BDB 9 s.v. אָדָם 2 suggests the collective sense, referring to sinful men (Num 5:6; 1 Kgs 8:46; 2 Chr 6:36; Jer 10:14; Job 31:33; Hos 6:7). The English versions are divided: KJV margin, ASV, RSV margin, NASB, NIV, TEV margin, NLT “like Adam”; RSV, NRSV, TEV “at Adam”; KJV “like men.”

[6:7]  ³⁵ tn The verb עָבַר (’avar) refers here to breaking a covenant and carries the nuance “to overstep, transgress” (BDB 717 s.v. עָבַר 1.i). Cf. NAB “violated”; NRSV “transgressed.”

[6:7]  ³⁶ tn The adverb שָׁם (sham) normally functions in a locative sense meaning “there” (BDB 1027 s.v. שָׁם). This is how it is translated by many English versions (e.g., KJV, NAB, NASB, NIV, NRSV). However, in poetry שָׁם sometimes functions in a nonlocative sense to introduce expressions of astonishment or when a scene is vividly visualized in the writer’s imagination (see BDB 1027 s.v. 1.a.β), or somewhat similar to the deictic particle הִנֵּה (hinneh, “Behold!”): “See [שָׁם] how the evildoers lie fallen!” (Ps 36:13); “Listen! The cry on the day of the Lord will be bitter! See [שָׁם]! The shouting of the warrior!” (Zeph 1:14); “They saw [רָאוּ, ra’u] her and were astonished…See [שָׁם] how trembling seized them!” (Ps 48:7). In some cases, it introduces emphatic statements in a manner similar to הִנֵּה (“Behold!”): “Come and see [לְכוּ וּרְאוּ, lÿkhu urÿ’u] what God has done…Behold [שָׁם], let us rejoice in him!” (Ps 66:5); “See/Behold [שָׁם]! I will make a horn grow for David” (Ps 132:17). The present translation’s use of “Oh how!” in Hos 6:7 is less visual than the Hebrew idiom שָׁם (“See! See how!”), but it more closely approximates the parallel English idiom of astonishment.

[6:7]  ³⁷ tn The verb בָּגַד (bagad, “to act treacherously”) is often used in reference to faithlessness in covenant relationships (BDB 93 s.v. בָּגַד).

[8:1]  ³⁸ tn Heb “A horn unto your gums!”; NAB “A trumpet to your lips!”

[8:1]  ³⁹ tn Or perhaps “A vulture.” Some identify the species indicated by the Hebrew term נֶשֶׁר (nesher) as the griffon vulture (cf. NEB, NRSV).

[8:1]  ⁴⁰ tn Heb “my covenant” (so NAB, NIV, NRSV); TEV “the covenant I made with them.”

[8:9]  ⁴¹ tn Grk “not like the covenant,” continuing the description of v. 8b.

[8:10]  ⁴² tn Grk “putting…I will inscribe.”

[8:10]  ⁴³ tn Grk “mind.”

[8:10]  ⁴⁴ tn Grk “I will be to them for a God and they will be to me for a people,” following the Hebrew constructions of Jer 31.