Yehezkiel 20:25-26

20:25 I also gave ¹  them decrees ²  which were not good and regulations by which they could not live. 20:26 I declared them to be defiled because of their sacrifices ³  – they caused all their first born to pass through the fire ⁴  – so that I would devastate them, so that they will know that I am the Lord.’ ⁵ 

Yudas 1:14

1:14 Now Enoch, the seventh in descent beginning with Adam, ⁶  even prophesied of them, ⁷  saying, “Look! The Lord is coming ⁸  with thousands and thousands ⁹  of his holy ones,

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ¹⁰ 

Kisah Para Rasul 3:13

3:13 The God of Abraham, Isaac, and Jacob, ¹¹  the God of our forefathers, ¹²  has glorified ¹³  his servant ¹⁴  Jesus, whom you handed over and rejected ¹⁵  in the presence of Pilate after he had decided ¹⁶  to release him.

Mazmur 81:12

81:12 I gave them over to their stubborn desires; ¹⁷ 

they did what seemed right to them. ¹⁸ 

Hosea 4:17

4:17 Ephraim has attached himself to idols;

Do not go near him!

Amos 4:4-5

Israel has an Appointment with God

4:4 “Go to Bethel ¹⁹  and rebel! ²⁰ 

At Gilgal ²¹  rebel some more!

Bring your sacrifices in ²²  the morning,

your tithes on ²³  the third day!

4:5 Burn a thank offering of bread made with yeast! ²⁴ 

Make a public display of your voluntary offerings! ²⁵ 

For you love to do this, you Israelites.”

The sovereign Lord is speaking!

Roma 1:24-28

1:24 Therefore God gave them over ²⁶  in the desires of their hearts to impurity, to dishonor ²⁷  their bodies among themselves. ²⁸  1:25 They ²⁹  exchanged the truth of God for a lie ³⁰  and worshiped and served the creation ³¹  rather than the Creator, who is blessed forever! Amen.

1:26 For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones, ³²  1:27 and likewise the men also abandoned natural relations with women ³³  and were inflamed in their passions ³⁴  for one another. Men ³⁵  committed shameless acts with men and received in themselves the due penalty for their error.

1:28 And just as they did not see fit to acknowledge God, ³⁶  God gave them over to a depraved mind, to do what should not be done. ³⁷ 

Roma 1:2

1:2 This gospel ³⁸  he promised beforehand through his prophets in the holy scriptures,

Roma 2:11

2:11 For there is no partiality with God.

[20:25]  ¹ 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]  ² 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]  ³ tn Or “gifts.”

[20:26]  ⁴ 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]  ⁵ 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.

[1:14]  ⁶ tn Grk “the seventh from Adam.”

[1:14]  sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.

[1:14]  ⁷ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ⁸ tn Grk “has come,” a proleptic aorist.

[1:14]  ⁹ tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

[1:2]  ¹⁰ tn Grk “may mercy and peace and love be multiplied to you.”

[3:13]  ¹¹ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ¹² tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ¹³ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ¹⁴ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ¹⁵ tn Or “denied,” “disowned.”

[3:13]  ¹⁶ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[81:12]  ¹⁷ tn Heb “and I sent him away in the stubbornness of their heart.”

[81:12]  ¹⁸ tn Heb “they walked in their counsel.” The prefixed verbal form is either preterite (“walked”) or a customary imperfect (“were walking”).

[4:4]  ¹⁹ sn Bethel and Gilgal were important formal worship centers because of their importance in Israel’s history. Here the Lord ironically urges the people to visit these places so they can increase their sin against him. Their formal worship, because it was not accompanied by social justice, only made them more guilty in God’s sight by adding hypocrisy to their list of sins. Obviously, theirs was a twisted view of the Lord. They worshiped a god of their own creation in order to satisfy their religious impulses (see 4:5: “For you love to do this”). Note that none of the rituals listed in 4:4-5 have to do with sin.

[4:4]  map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[4:4]  ²⁰ tn The Hebrew word translated “rebel” (also in the following line) could very well refer here to Israel’s violations of their covenant with God (see also the term “crimes” in 1:3 [with note] and the phrase “covenant transgressions” in 2:4 [with note]; 3:14).

[4:4]  ²¹ sn See the note on Bethel earlier in this verse.

[4:4]  ²² tn Or “for.”

[4:4]  ²³ tn Or “for.”

[4:5]  ²⁴ sn For the background of the thank offering of bread made with yeast, see Lev 7:13.

[4:5]  ²⁵ tn Heb “proclaim voluntary offerings, announce.”

[1:24]  ²⁶ sn Possibly an allusion to Ps 81:12.

[1:24]  ²⁷ tn The genitive articular infinitive τοῦ ἀτιμάζεσθαι (tou atimazesqai, “to dishonor”) has been taken as (1) an infinitive of purpose; (2) an infinitive of result; or (3) an epexegetical (i.e., explanatory) infinitive, expanding the previous clause.

[1:24]  ²⁸ tn Grk “among them.”

[1:25]  ²⁹ tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:25]  ³⁰ tn Grk “the lie.”

[1:25]  ³¹ tn Or “creature, created things.”

[1:26]  ³² tn Grk “for their females exchanged the natural function for that which is contrary to nature.” The term χρῆσις (crhsi") has the force of “sexual relations” here (L&N 23.65).

[1:27]  ³³ tn Grk “likewise so also the males abandoning the natural function of the female.”

[1:27]  ³⁴ tn Grk “burned with intense desire” (L&N 25.16).

[1:27]  ³⁵ tn Grk “another, men committing…and receiving,” continuing the description of their deeds. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:28]  ³⁶ tn Grk “and just as they did not approve to have God in knowledge.”

[1:28]  ³⁷ tn Grk “the things that are improper.”

[1:2]  ³⁸ tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.