Yehezkiel 20:18-30

20:18 “‘But I said to their children ¹  in the wilderness, “Do not follow the practices of your fathers; do not observe their regulations, ²  nor defile yourselves with their idols. 20:19 I am the Lord your God; follow my statutes, observe my regulations, and carry them out. 20:20 Treat my Sabbaths as holy ³  and they will be a reminder of our relationship, ⁴  and then you will know that I am the Lord your God.” 20:21 “‘But the children ⁵  rebelled against me, did not follow my statutes, did not observe my regulations by carrying them out (the one who obeys ⁶  them will live by them), and desecrated my Sabbaths. I decided to pour out ⁷  my rage on them and fully vent my anger against them in the wilderness. 20:22 But I refrained from doing so, ⁸  and acted instead for the sake of my reputation, so that I would not be profaned before the nations in whose sight I had brought them out. 20:23 I also swore ⁹  to them in the wilderness that I would scatter them among the nations and disperse them throughout the lands. ¹⁰  20:24 I did this ¹¹  because they did not observe my regulations, they rejected my statutes, they desecrated my Sabbaths, and their eyes were fixed on ¹²  their fathers’ idols. 20:25 I also gave ¹³  them decrees ¹⁴  which were not good and regulations by which they could not live. 20:26 I declared them to be defiled because of their sacrifices ¹⁵  – they caused all their first born to pass through the fire ¹⁶  – so that I would devastate them, so that they will know that I am the Lord.’ ¹⁷ 

20:27 “Therefore, speak to the house of Israel, son of man, and tell them, ‘This is what the sovereign Lord says: In this way too your fathers blasphemed me when they were unfaithful to me. 20:28 I brought them to the land which I swore ¹⁸  to give them, but whenever they saw any high hill or leafy tree, they offered their sacrifices there and presented the offerings that provoke me to anger. They offered their soothing aroma there and poured out their drink offerings. 20:29 So I said to them, What is this high place you go to?’” (So it is called “High Place” ¹⁹  to this day.)

20:30 “Therefore say to the house of Israel, ‘This is what the sovereign Lord says: Will you defile yourselves like your fathers ²⁰  and engage in prostitution with detestable idols?

Bilangan 20:10

20:10 Then Moses and Aaron gathered the community together in front of the rock, and he said to them, “Listen, you rebels, ²¹  must we bring ²²  water out of this rock for you?”

Bilangan 32:13-14

32:13 So the Lord’s anger was kindled against the Israelites, and he made them wander in the wilderness for forty years, until all that generation that had done wickedly before ²³  the Lord was finished. ²⁴  32:14 Now look, you are standing in your fathers’ place, a brood of sinners, to increase still further the fierce wrath of the Lord against the Israelites.

Ulangan 9:24

9:24 You have been rebelling against him ²⁵  from the very first day I knew you!

Ulangan 9:27

9:27 Remember your servants Abraham, Isaac, and Jacob; ignore the stubbornness, wickedness, and sin of these people.

Ulangan 9:1

Theological Justification of the Conquest

9:1 Listen, Israel: Today you are about to cross the Jordan so you can dispossess the nations there, people greater and stronger than you who live in large cities with extremely high fortifications. ²⁶ 

1 Samuel 8:7-8

8:7 The Lord said to Samuel, “Do everything the people request of you. ²⁷  For it is not you that they have rejected, but it is me that they have rejected as their king. 8:8 Just as they have done ²⁸  from the day that I brought them up from Egypt until this very day, they have rejected me and have served other gods. This is what they are also doing to you.

1 Samuel 8:2

8:2 The name of his firstborn son was Joel, and the name of his second son was Abijah. They were judges in Beer Sheba.

Kisah Para Rasul 17:17-20

17:17 So he was addressing ²⁹  the Jews and the God-fearing Gentiles ³⁰  in the synagogue, ³¹  and in the marketplace every day ³²  those who happened to be there. 17:18 Also some of the Epicurean ³³  and Stoic ³⁴  philosophers were conversing ³⁵  with him, and some were asking, ³⁶  “What does this foolish babbler ³⁷  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ³⁸  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ³⁹  17:19 So they took Paul and ⁴⁰  brought him to the Areopagus, ⁴¹  saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things ⁴²  to our ears, so we want to know what they ⁴³  mean.”

Ezra 9:7

9:7 From the days of our fathers until this very day our guilt has been great. Because of our iniquities we, along with our kings and ⁴⁴  priests, have been delivered over by the local kings ⁴⁵  to sword, captivity, plunder, and embarrassment – right up to the present time.

Nehemia 9:16-18

9:16 “But they – our ancestors ⁴⁶  – behaved presumptuously; they rebelled ⁴⁷  and did not obey your commandments. 9:17 They refused to obey and did not recall your miracles that you had performed among them. Instead, they rebelled and appointed a leader to return to their bondage in Egypt. ⁴⁸  But you are a God of forgiveness, merciful and compassionate, slow to get angry and unfailing in your loyal love. ⁴⁹  You did not abandon them, 9:18 even when they made a cast image of a calf for themselves and said, ‘This is your God who brought you up from Egypt,’ or when they committed atrocious ⁵⁰  blasphemies.

Nehemia 9:26

9:26 “Nonetheless they grew disobedient and rebelled against you; they disregarded your law. ⁵¹  They killed your prophets who had solemnly admonished them in order to cause them to return to you. They committed atrocious blasphemies.

Nehemia 9:33-35

9:33 You are righteous with regard to all that has happened to us, for you have acted faithfully. ⁵²  It is we who have been in the wrong! 9:34 Our kings, our leaders, our priests, and our ancestors have not kept your law. They have not paid attention to your commandments or your testimonies by which you have solemnly admonished them. 9:35 Even when they were in their kingdom and benefiting from your incredible ⁵³  goodness that you had lavished ⁵⁴  on them in the spacious and fertile land you had set ⁵⁵  before them, they did not serve you, nor did they turn from their evil practices.

Mazmur 106:16-21

106:16 In the camp they resented ⁵⁶  Moses,

and Aaron, the Lord’s holy priest. ⁵⁷ 

106:17 The earth opened up and swallowed Dathan;

it engulfed ⁵⁸  the group led by Abiram. ⁵⁹ 

106:18 Fire burned their group;

the flames scorched the wicked. ⁶⁰ 

106:19 They made an image of a calf at Horeb,

and worshiped a metal idol.

106:20 They traded their majestic God ⁶¹ 

for the image of an ox that eats grass.

106:21 They rejected ⁶²  the God who delivered them,

the one who performed great deeds in Egypt,

Mazmur 106:28

106:28 They worshiped ⁶³  Baal of Peor,

and ate sacrifices offered to the dead. ⁶⁴ 

Mazmur 106:32-40

106:32 They made him angry by the waters of Meribah,

and Moses suffered ⁶⁵  because of them,

106:33 for they aroused ⁶⁶  his temper, ⁶⁷ 

and he spoke rashly. ⁶⁸ 

106:34 They did not destroy the nations, ⁶⁹ 

as the Lord had commanded them to do.

106:35 They mixed in with the nations

and learned their ways. ⁷⁰ 

106:36 They worshiped ⁷¹  their idols,

which became a snare to them. ⁷² 

106:37 They sacrificed their sons and daughters to demons. ⁷³ 

106:38 They shed innocent blood –

the blood of their sons and daughters,

whom they sacrificed to the idols of Canaan.

The land was polluted by bloodshed. ⁷⁴ 

106:39 They were defiled by their deeds,

and unfaithful in their actions. ⁷⁵ 

106:40 So the Lord was angry with his people ⁷⁶ 

and despised the people who belong to him. ⁷⁷ 

Yeremia 3:25

3:25 Let us acknowledge ⁷⁸  our shame.

Let us bear the disgrace that we deserve. ⁷⁹ 

For we have sinned against the Lord our God,

both we and our ancestors.

From earliest times to this very day

we have not obeyed the Lord our God.’

Yeremia 16:11-12

16:11 Then tell them that the Lord says, ⁸⁰  ‘It is because your ancestors ⁸¹  rejected me and paid allegiance to ⁸²  other gods. They have served them and worshiped them. But they have rejected me and not obeyed my law. ⁸³  16:12 And you have acted even more wickedly than your ancestors! Each one of you has followed the stubborn inclinations of your own wicked heart and not obeyed me. ⁸⁴ 

Yeremia 44:21

44:21 “The Lord did indeed remember and call to mind what you did! He remembered the sacrifices you and your ancestors, your kings, your leaders, and all the rest of the people of the land offered to other gods ⁸⁵  in the towns of Judah and in the streets of Jerusalem. ⁸⁶ 

Daniel 9:5-13

9:5 we have sinned! We have done what is wrong and wicked; we have rebelled by turning away from your commandments and standards. 9:6 We have not paid attention to your servants the prophets, who spoke by your authority ⁸⁷  to our kings, our leaders, and our ancestors, ⁸⁸  and to all the inhabitants ⁸⁹  of the land as well.

9:7 “You are righteous, ⁹⁰  O Lord, but we are humiliated this day ⁹¹  – the people ⁹²  of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you. 9:8 O LORD, we have been humiliated ⁹³  – our kings, our leaders, and our ancestors – because we have sinned against you. 9:9 Yet the Lord our God is compassionate and forgiving, ⁹⁴  even though we have rebelled against him. 9:10 We have not obeyed ⁹⁵  the LORD our God by living according to ⁹⁶  his laws ⁹⁷  that he set before us through his servants the prophets.

9:11 “All Israel has broken ⁹⁸  your law and turned away by not obeying you. ⁹⁹  Therefore you have poured out on us the judgment solemnly threatened ¹⁰⁰  in the law of Moses the servant of God, for we have sinned against you. ¹⁰¹  9:12 He has carried out his threats ¹⁰²  against us and our rulers ¹⁰³  who were over ¹⁰⁴  us by bringing great calamity on us – what has happened to Jerusalem has never been equaled under all heaven! 9:13 Just as it is written in the law of Moses, so all this calamity has come on us. Still we have not tried to pacify ¹⁰⁵  the LORD our God by turning back from our sin and by seeking wisdom ¹⁰⁶  from your reliable moral standards. ¹⁰⁷ 

Kisah Para Rasul 7:51

7:51 “You stubborn ¹⁰⁸  people, with uncircumcised ¹⁰⁹  hearts and ears! ¹¹⁰  You are always resisting the Holy Spirit, like your ancestors ¹¹¹  did!

[20:18]  ¹ tn Heb “sons,” reflecting the patriarchal idiom of the culture.

[20:18]  ² tn Or “standard of justice.” See Ezek 7:27.

[20:20]  ³ tn Or “set apart my Sabbaths.”

[20:20]  ⁴ tn Heb “and they will become a sign between me and you.”

[20:21]  ⁵ tn Heb “sons.”

[20:21]  ⁶ tn Or “carries them out.”

[20:21]  ⁷ tn Heb “and I said/thought to pour out.”

[20:22]  ⁸ tn Heb “drew my hand back.” This idiom also occurs in Lam 2:8 and Ps 74:11.

[20:23]  ⁹ tn Heb “I lifted up my hand.”

[20:23]  ¹⁰ sn Though the Pentateuch does not seem to know of this episode, Ps 106:26-27 may speak of God’s oath to exile the people before they had entered Canaan.

[20:24]  ¹¹ tn The words “I did this” are not in the Hebrew text, but are supplied for stylistic reasons. Verses 23-24 are one long sentence in the Hebrew text. The translation divides this sentence into two for stylistic reasons.

[20:24]  ¹² tn Or “they worshiped” (NCV, TEV, CEV); Heb “their eyes were on” or “were after” (cf. v. 16).

[20:25]  ¹³ tn Or “permitted.”

[20:25]  sn The content of the verse is shocking: that God would “give” bad decrees. This probably does not refer to the Mosaic law but to the practices of the Canaanites who were left in the land in order to test Israel. See Judg 2:20-23, the note on “decrees” in v. 25, and the note on “pass through the fire” in v. 26.

[20:25]  ¹⁴ tn The Hebrew term חֻקּוֹת (khuqot; translated “statutes” elsewhere in this chapter) is normally feminine. Here Ezekiel changes the form to masculine: חֻקִּים (khuqim). Further, they are not called “my decrees” as vv. 11 and 13 refer to “my statutes.” The change is a signal that Ezekiel is not talking about the same statutes in vv. 11 and 13, which lead to life.

[20:26]  ¹⁵ tn Or “gifts.”

[20:26]  ¹⁶ sn This act is prohibited in Deut 12:29-31 and Jer 7:31; 19:5; 32:35. See also 2 Kgs 21:6; 23:10. This custom indicates that the laws the Israelites were following were the disastrous laws of pagan nations (see Ezek 16:20-21).

[20:26]  ¹⁷ sn God sometimes punishes sin by inciting the sinner to sin even more, as the biblical examples of divine hardening and deceit make clear. See Robert B. Chisholm, Jr., “Divine Hardening in the Old Testament,” BSac 153 (1996): 410-34; idem, “Does God Deceive?” BSac 155 (1998): 11-28. For other instances where the Lord causes individuals to act unwisely or even sinfully as punishment for sin, see 1 Sam 2:25; 2 Sam 17:14; 1 Kgs 12:15; 2 Chr 25:20.

[20:28]  ¹⁸ tn Heb “which I lifted up my hand.”

[20:29]  ¹⁹ tn The Hebrew word (“Bamah”) means “high place.”

[20:30]  ²⁰ tn Heb “in the way of your fathers.”

[20:10]  ²¹ tn The word is הַמֹּרִים (hammorim, “the rebels”), but here as a vocative: “you rebels.” It was a harsh address, although well-earned.

[20:10]  ²² tn The word order and the emphasis of the tense are important to this passage. The word order is “from this rock must we bring out to you water?” The emphasis is clearly on “from this rock!” The verb is the imperfect tense; it has one of the modal nuances here, probably obligatory – “must we do this?”

[32:13]  ²³ tn Heb “in the eyes of.”

[32:13]  ²⁴ tn The verb is difficult to translate, since it has the idea of “complete, finish” (תָּמָם, tamam). It could be translated “consumed” in this passage (so KJV, ASV); NASB “was destroyed.”

[9:24]  ²⁵ tn Heb “the Lord.” See note on “he” in 9:3.

[9:1]  ²⁶ tn Heb “fortified to the heavens” (so NRSV); NLT “cities with walls that reach to the sky.” This is hyperbole.

[8:7]  ²⁷ tn Heb “Listen to the voice of the people, to all which they say to you.”

[8:8]  ²⁸ tn Heb “according to all the deeds which they have done.”

[17:17]  ²⁹ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:17. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[17:17]  ³⁰ tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.

[17:17]  ³¹ sn See the note on synagogue in 6:9.

[17:17]  ³² tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:18]  ³³ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ³⁴ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ³⁵ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ³⁶ tn Grk “saying.”

[17:18]  ³⁷ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ³⁸ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ³⁹ sn This is a parenthetical note by the author.

[17:19]  ⁴⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ⁴¹ tn Or “to the council of the Areopagus.” See also the term in v. 22.

[17:19]  sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.

[17:20]  ⁴² tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

[17:20]  ⁴³ tn Grk “these things”; but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.

[9:7]  ⁴⁴ tc The MT lacks “and” here, but see the LXX and Vulgate.

[9:7]  ⁴⁵ tn Heb “the kings of the lands.”

[9:16]  ⁴⁶ tn Heb “and our fathers.” The vav is explicative.

[9:16]  ⁴⁷ tn Heb “they stiffened their neck” (so also in the following verse).

[9:17]  ⁴⁸ tc The present translation follows a few medieval Hebrew MSS and the LXX in reading בְּמִצְרָיִם (bÿmitsrayim, “in Egypt”; so also NAB, NASB, NRSV, TEV, NLT) rather than the MT reading בְּמִרְיָם (bÿmiryam, “in their rebellion”).

[9:17]  ⁴⁹ tc The translation follows the Qere reading חֶסֶד (khesed, “loyal love”) rather than the Kethib reading וְחֶסֶד (vÿkhesed, “and loyal love”) of the MT.

[9:18]  ⁵⁰ tn Heb “great.”

[9:26]  ⁵¹ tn Heb “they cast your law behind their backs.”

[9:33]  ⁵² tn Heb “you have done truth.”

[9:35]  ⁵³ tn Heb “great.”

[9:35]  ⁵⁴ tn Heb “given them.”

[9:35]  ⁵⁵ tn Heb “given.”

[106:16]  ⁵⁶ tn Or “envied.”

[106:16]  ⁵⁷ tn Heb “the holy one of the Lord.”

[106:17]  ⁵⁸ tn Or “covered.”

[106:17]  ⁵⁹ tn Or “the assembly of Abiram.”

[106:18]  ⁶⁰ sn Verses 16-18 describe the events of Num 16:1-40.

[106:20]  ⁶¹ tn Heb “their glory.” According to an ancient Hebrew scribal tradition, the text originally read “his glory” or “my glory.” In Jer 2:11 the Lord states that his people (Israel) exchanged “their glory” (a reference to the Lord) for worthless idols.

[106:21]  ⁶² tn Heb “forgot.”

[106:28]  ⁶³ tn Heb “joined themselves to.”

[106:28]  sn They worshiped Baal of Peor. See Num 25:3, 5. Baal of Peor was a local manifestation of the Canaanite deity Baal located at Peor.

[106:28]  ⁶⁴ tn Here “the dead” may refer to deceased ancestors (see Deut 26:14). Another option is to understand the term as a derogatory reference to the various deities which the Israelites worshiped at Peor along with Baal (see Num 25:2 and L. C. Allen, Psalms 101-150 [WBC], 49).

[106:32]  ⁶⁵ tn Heb “there was harm to Moses.”

[106:33]  ⁶⁶ tn The Hebrew text vocalizes the form as הִמְרוּ (himru), a Hiphil from מָרָה (marah, “to behave rebelliously”), but the verb fits better with the object (“his spirit”) if it is revocalized as הֵמֵרוּ (hemeru), a Hiphil from מָרַר (marar, “to be bitter”). The Israelites “embittered” Moses’ “spirit” in the sense that they aroused his temper with their complaints.

[106:33]  ⁶⁷ tn Heb “his spirit.”

[106:33]  ⁶⁸ tn The Hebrew text adds “with his lips,” but this has not been included in the translation for stylistic reasons.

[106:33]  sn Verses 32-33 allude to the events of Num 20:1-13.

[106:34]  ⁶⁹ tn That is, the nations of Canaan.

[106:35]  ⁷⁰ tn Heb “their deeds.”

[106:36]  ⁷¹ tn Or “served.”

[106:36]  ⁷² sn Became a snare. See Exod 23:33; Judg 2:3.

[106:37]  ⁷³ tn The Hebrew term שֵׁדִים (shedim, “demons”) occurs only here and in Deut 32:17. Some type of lesser deity is probably in view.

[106:38]  ⁷⁴ sn Num 35:33-34 explains that bloodshed defiles a land.

[106:39]  ⁷⁵ tn Heb “and they committed adultery in their actions.” This means that they were unfaithful to the Lord (see Ps 73:27).

[106:40]  ⁷⁶ tn Heb “the anger of the Lord burned against his people.”

[106:40]  ⁷⁷ tn Heb “his inheritance.”

[3:25]  ⁷⁸ tn Heb “Let us lie down in….”

[3:25]  ⁷⁹ tn Heb “Let us be covered with disgrace.”

[16:11]  ⁸⁰ tn These two sentences have been recast in English to break up a long Hebrew sentence and incorporate the oracular formula “says the Lord (Heb ‘oracle of the Lord’)” which occurs after “Your fathers abandoned me.” In Hebrew the two sentences read: “When you tell them these things and they say, ‘…’, then tell them, ‘Because your ancestors abandoned me,’ oracle of the Lord.”

[16:11]  ⁸¹ tn Heb “fathers” (also in vv. 12, 13, 15, 19).

[16:11]  ⁸² tn Heb “followed after.” See the translator’s note at 2:5 for the explanation of the idiom.

[16:11]  ⁸³ tn Heb “But me they have abandoned and my law they have not kept.” The objects are thrown forward to bring out the contrast which has rhetorical force. However, such a sentence in English would be highly unnatural.

[16:12]  ⁸⁴ sn For the argumentation here compare Jer 7:23-26.

[44:21]  ⁸⁵ tn The words “to other gods” are not in the text but are implicit from the context (cf. v. 17). They are supplied in the translation for clarity. It was not the act of sacrifice that was wrong but the recipient.

[44:21]  ⁸⁶ tn Heb “The sacrifices which you sacrificed in the towns of Judah and in the streets of Jerusalem, you and your fathers, your kings and your leaders and the people of the land, did not the Lord remember them and [did they not] come into his mind?” The question is again rhetorical and expects a positive answer. So it is rendered here as an affirmative statement for the sake of clarity and simplicity. An attempt has been made to shorten the long Hebrew sentence to better conform with contemporary English style.

[9:6]  ⁸⁷ tn Heb “in your name.” Another option is to translate, “as your representatives.”

[9:6]  ⁸⁸ tn Heb “our fathers” (also in vv. 8, 16). The Hebrew term translated “father” can refer to more distant relationships such as grandfathers or ancestors.

[9:6]  ⁸⁹ tn Heb “people.”

[9:7]  ⁹⁰ tn Heb “to you (belongs) righteousness.”

[9:7]  ⁹¹ tn Heb “and to us (belongs) shame of face like this day.”

[9:7]  ⁹² tn Heb “men.”

[9:8]  ⁹³ tn Heb “to us (belongs) shame of face.”

[9:9]  ⁹⁴ tn Heb “to the Lord our God (belong) compassion and forgiveness.”

[9:10]  ⁹⁵ tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”).

[9:10]  ⁹⁶ tn Heb “to walk in.”

[9:10]  ⁹⁷ tc The LXX and Vulgate have the singular.

[9:11]  ⁹⁸ tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.

[9:11]  ⁹⁹ tn Heb “by not paying attention to your voice.”

[9:11]  ¹⁰⁰ tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.

[9:11]  ¹⁰¹ tn Heb “him.”

[9:12]  ¹⁰² tn Heb “he has fulfilled his word(s) which he spoke.”

[9:12]  ¹⁰³ tn Heb “our judges.”

[9:12]  ¹⁰⁴ tn Heb “who judged.”

[9:13]  ¹⁰⁵ tn Heb “we have not pacified the face of.”

[9:13]  ¹⁰⁶ tn Or “by gaining insight.”

[9:13]  ¹⁰⁷ tn Heb “by your truth.” The Hebrew term does not refer here to abstract truth, however, but to the reliable moral guidance found in the covenant law. See vv 10-11.

[7:51]  ¹⁰⁸ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ¹⁰⁹ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ¹¹⁰ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ¹¹¹ tn Or “forefathers”; Grk “fathers.”