Yeremia 7:13

7:13 You also have done all these things, says the Lord, and I have spoken to you over and over again. ¹  But you have not listened! You have refused to respond when I called you to repent! ² 

Yeremia 7:25

7:25 From the time your ancestors departed the land of Egypt until now, ³  I sent my servants the prophets to you again and again, ⁴  day after day. ⁵ 

Yeremia 11:7

11:7 For I solemnly warned your ancestors to obey me. ⁶  I warned them again and again, ⁷  ever since I delivered them out of Egypt until this very day.

Yeremia 11:2

11:2 “Hear ⁸  the terms of the covenant ⁹  I made with Israel ¹⁰  and pass them on ¹¹  to the people of Judah and the citizens of Jerusalem. ¹² 

Kisah Para Rasul 9:7

9:7 (Now the men ¹³  who were traveling with him stood there speechless, ¹⁴  because they heard the voice but saw no one.) ¹⁵ 

Kisah Para Rasul 17:13

17:13 But when the Jews from Thessalonica ¹⁶  heard that Paul had also proclaimed the word of God ¹⁷  in Berea, ¹⁸  they came there too, inciting ¹⁹  and disturbing ²⁰  the crowds.

Kisah Para Rasul 17:23

17:23 For as I went around and observed closely your objects of worship, ²¹  I even found an altar with this inscription: ²²  ‘To an unknown god.’ Therefore what you worship without knowing it, ²³  this I proclaim to you.

Kisah Para Rasul 24:2

24:2 When Paul ²⁴  had been summoned, Tertullus began to accuse him, ²⁵  saying, “We have experienced a lengthy time ²⁶  of peace through your rule, ²⁷  and reforms ²⁸  are being made in this nation ²⁹  through your foresight. ³⁰ 

Ezra 9:11

9:11 which you commanded us through your servants the prophets with these words: ³¹  ‘The land that you are entering to possess is a land defiled by the impurities of the local residents! ³²  With their abominations they have filled it from one end to the other with their filthiness.

Yehezkiel 38:17

38:17 “‘This is what the sovereign Lord says: Are you the one of whom I spoke in former days by my servants ³³  the prophets of Israel, who prophesied in those days ³⁴  that I would bring you against them?

Daniel 9:6-10

9:6 We have not paid attention to your servants the prophets, who spoke by your authority ³⁵  to our kings, our leaders, and our ancestors, ³⁶  and to all the inhabitants ³⁷  of the land as well.

9:7 “You are righteous, ³⁸  O Lord, but we are humiliated this day ³⁹  – the people ⁴⁰  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 ⁴¹  – our kings, our leaders, and our ancestors – because we have sinned against you. 9:9 Yet the Lord our God is compassionate and forgiving, ⁴²  even though we have rebelled against him. 9:10 We have not obeyed ⁴³  the LORD our God by living according to ⁴⁴  his laws ⁴⁵  that he set before us through his servants the prophets.

Amos 3:7

3:7 Certainly the sovereign Lord does nothing without first revealing his plan to his servants the prophets.

Zakharia 1:6

1:6 But have my words and statutes, which I commanded my servants the prophets, not outlived your fathers? ⁴⁶  Then they paid attention ⁴⁷  and confessed, ‘The Lord who rules over all has indeed done what he said he would do to us, because of our sinful ways.’”

Wahyu 10:7

10:7 But in the days ⁴⁸  when the seventh angel is about to blow his trumpet, the mystery of God is completed, ⁴⁹  just as he has ⁵⁰  proclaimed to his servants ⁵¹  the prophets.”

Wahyu 11:18

11:18 The ⁵²  nations ⁵³  were enraged,

but ⁵⁴  your wrath has come,

and the time has come for the dead to be judged,

and the time has come to give to your servants, ⁵⁵ 

the prophets, their reward,

as well as to the saints

and to those who revere ⁵⁶  your name, both small and great,

and the time has come ⁵⁷  to destroy those who destroy ⁵⁸  the earth.”

[7:13]  ¹ tn This reflects a Hebrew idiom (e.g., 7:25; 11:7; 25:3, 4), i.e., an infinitive of a verb meaning “to do something early [or eagerly]” followed by an infinitive of another verb of action. Cf. HALOT 1384 s.v. שָׁכַם Hiph.2.

[7:13]  ² tn Heb “I called to you and you did not answer.” The words “to repent” are not in the text but are supplied in the translation for clarity.

[7:25]  ³ tn Heb “from the day your ancestors…until this very day.” However, “day” here is idiomatic for “the present time.”

[7:25]  ⁴ tn On the Hebrew idiom see the note at 7:13.

[7:25]  ⁵ tc There is some textual debate about the legitimacy of this expression here. The text reads merely “day” (יוֹם, yom). BHS suggests the word is to be deleted as a dittography of the plural ending of the preceding word. The word is in the Greek and Latin, and the Syriac represents the typical idiom “day after day” as though the noun were repeated. Either יוֹם has dropped out by haplography or a ם (mem) has been left out, i.e., reading יוֹמָם (yomam, “daily”).

[11:7]  ⁶ tn Heb “warned them…saying, ‘Obey me.’” However, it allows the long sentence to be broken up easier if the indirect quote is used.

[11:7]  ⁷ tn For the explanation for this rendering see the note on 7:13.

[11:2]  ⁸ tn The form is a second masculine plural which is followed in the MT of vv. 2-3 by second masculine singulars. This plus the fact that the whole clause “listen to the terms of this covenant” is nearly repeated at the end of v. 3 has led many modern scholars to delete the whole clause (cf., e.g. W. McKane, Jeremiah [ICC], 1:236-37). However, this only leads to further adjustments in the rest of the verse which are difficult to justify. The form has also led to a good deal of speculation about who these others were that are initially addressed here. The juxtaposition of second plural and singular forms has a precedent in Deuteronomy, where the nation is sometimes addressed with the plural and at other times with a collective singular.

[11:2]  ⁹ sn The covenant I made with Israel. Apart from the legal profession and Jewish and Christian tradition the term “covenant” may not be too familiar. There were essentially three kinds of “covenants” that were referred to under the Hebrew term used here: (1) “Parity treaties” or “covenants” between equals in which each party pledged itself to certain agreed upon stipulations and took an oath to it in the name of their god or gods (cf. Gen 31:44-54); (2) “Suzerain-vassal treaties” or “covenants” in which a great king pledged himself to protect the vassal’s realm and his right to rule over his own domain in exchange for sovereignty over the vassal, including the rendering of absolute loyalty and submission to the great king’s demands spelled out in detailed stipulations; (3) “Covenants of grant” in which a great king granted to a loyal servant or vassal king permanent title to a piece of land or dominion over a specified realm in recognition of past service. It is generally recognized that the Mosaic covenant which is being referred to here is of the second type and that it resembles in kind the ancient Near Eastern suzerain-vassal treaties. These treaties typically contained the following elements: (1) a preamble identifying the great king (cf. Exod 20:2a; Deut 1:1-4); (2) a historical prologue summarizing the great king’s past benefactions as motivation for future loyalty (cf. Exod 20:2b; Deut 1:5–4:43); (3) the primary stipulation of absolute and unconditional loyalty (cf. Exod 20:3-8; Deut 5:1–11:32); (4) specific stipulations governing future relations between the vassal and the great king and the vassal’s relation to other vassals (cf. Exod 20:22–23:33; Deut 12:1–26:15); (5) the invoking of curses on the vassal for disloyalty and the pronouncing of blessing on him for loyalty (cf. Lev 26; Deut 27-28); (6) the invoking of witnesses to the covenant, often the great king’s and the vassal’s gods (cf. Deut 30:19; 31:28 where the reference is to the “heavens and the earth” as enduring witnesses). It is also generally agreed that the majority of the threats of punishment by the prophets refer to the invocation of these covenant curses for disloyalty to the basic stipulation, that of absolute loyalty.

[11:2]  ¹⁰ tn Heb “this covenant.” The referent of “this” is left dangling until it is further defined in vv. 3-4. Leaving it undefined in the translation may lead to confusion hence the anticipatory nature of the demonstrative is spelled out explicitly in the translation.

[11:2]  ¹¹ tn Heb “and speak/tell them.” However, the translation chosen is more appropriate to modern idiom.

[11:2]  ¹² tn Or “those living in Jerusalem”; Heb “inhabitants of.”

[11:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:7]  ¹³ tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  ¹⁴ tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ¹⁵ sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[17:13]  ¹⁶ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ¹⁷ tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.

[17:13]  ¹⁸ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[17:13]  ¹⁹ tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.

[17:13]  sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.

[17:13]  ²⁰ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[17:23]  ²¹ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ²² tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ²³ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[24:2]  ²⁴ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ²⁵ tn Or “began to bring charges, saying.”

[24:2]  ²⁶ tn Grk “experienced much peace.”

[24:2]  ²⁷ tn Grk “through you” (“rule” is implied).

[24:2]  ²⁸ tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ²⁹ tn Or “being made for this people.”

[24:2]  ³⁰ sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[9:11]  ³¹ tn Heb “through your servants the prophets, saying.”

[9:11]  ³² tn Heb “the peoples of the lands.”

[38:17]  ³³ tn Heb “by the hand of my servants.”

[38:17]  ³⁴ tn The Hebrew text adds “years” here, but this is probably a scribal gloss on the preceding phrase. See L. C. Allen, Ezekiel (WBC), 2:201.

[9:6]  ³⁵ tn Heb “in your name.” Another option is to translate, “as your representatives.”

[9:6]  ³⁶ 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]  ³⁷ tn Heb “people.”

[9:7]  ³⁸ tn Heb “to you (belongs) righteousness.”

[9:7]  ³⁹ tn Heb “and to us (belongs) shame of face like this day.”

[9:7]  ⁴⁰ tn Heb “men.”

[9:8]  ⁴¹ tn Heb “to us (belongs) shame of face.”

[9:9]  ⁴² tn Heb “to the Lord our God (belong) compassion and forgiveness.”

[9:10]  ⁴³ 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]  ⁴⁴ tn Heb “to walk in.”

[9:10]  ⁴⁵ tc The LXX and Vulgate have the singular.

[1:6]  ⁴⁶ tc BHS suggests אֶתְכֶם (’etkhem, “you”) for the MT אֲבֹתֵיכֶם (’avotekhem, “your fathers”) to harmonize with v. 4. In v. 4 the ancestors would not turn but in v. 6 they appear to have done so. The subject in v. 6, however, is to be construed as Zechariah’s own listeners.

[1:6]  ⁴⁷ tn Heb “they turned” (so ASV). Many English versions have “they repented” here; cf. CEV “they turned back to me.”

[10:7]  ⁴⁸ tn Grk “But in the days of the voice of the seventh angel.”

[10:7]  ⁴⁹ tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).

[10:7]  ⁵⁰ tn The time of the action described by the aorist εὐηγγέλισεν (euhngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).

[10:7]  ⁵¹ tn See the note on the word “servants” in 1:1.

[11:18]  ⁵² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ⁵³ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ⁵⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ⁵⁵ tn See the note on the word “servants” in 1:1.

[11:18]  ⁵⁶ tn Grk “who fear.”

[11:18]  ⁵⁷ tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.

[11:18]  ⁵⁸ tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.