Yeremia 3:6-11

3:6 When Josiah was king of Judah, the Lord said to me, “Jeremiah, you have no doubt seen what wayward Israel has done. ¹  You have seen how she went up to every high hill and under every green tree to give herself like a prostitute to other gods. ²  3:7 Yet even after she had done all that, I thought that she might come back to me. ³  But she did not. Her sister, unfaithful Judah, saw what she did. ⁴  3:8 She also saw ⁵  that I gave wayward Israel her divorce papers and sent her away because of her adulterous worship of other gods. ⁶  Even after her unfaithful sister Judah had seen this, ⁷  she still was not afraid, and she too went and gave herself like a prostitute to other gods. ⁸  3:9 Because she took her prostitution so lightly, she defiled the land ⁹  through her adulterous worship of gods made of wood and stone. ¹⁰  3:10 In spite of all this, ¹¹  Israel’s sister, unfaithful Judah, has not turned back to me with any sincerity; she has only pretended to do so,” ¹²  says the Lord. 3:11 Then the Lord said to me, “Under the circumstances, wayward Israel could even be considered less guilty than unfaithful Judah. ¹³ 

Yeremia 31:32

31:32 It will not be like the old ¹⁴  covenant that I made with their ancestors ¹⁵  when I delivered them ¹⁶  from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” ¹⁷  says the Lord. ¹⁸ 

Imamat 26:15

26:15 if you reject my statutes and abhor my regulations so that you do not keep ¹⁹  all my commandments and you break my covenant –

Ulangan 31:16

31:16 Then the Lord said to Moses, “You are about to die, ²⁰  and then these people will begin to prostitute themselves with the foreign gods of the land into which they ²¹  are going. They ²²  will reject ²³  me and break my covenant that I have made with them. ²⁴ 

Ulangan 31:2

31:2 He said to them, “Today I am a hundred and twenty years old. I am no longer able to get about, ²⁵  and the Lord has said to me, ‘You will not cross the Jordan.’

Kisah Para Rasul 17:7-20

17:7 and ²⁶  Jason has welcomed them as guests! They ²⁷  are all acting against Caesar’s ²⁸  decrees, saying there is another king named ²⁹  Jesus!” ³⁰  17:8 They caused confusion among ³¹  the crowd and the city officials ³²  who heard these things. 17:9 After ³³  the city officials ³⁴  had received bail ³⁵  from Jason and the others, they released them.

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ³⁶  at once, during the night. When they arrived, ³⁷  they went to the Jewish synagogue. ³⁸  17:11 These Jews ³⁹  were more open-minded ⁴⁰  than those in Thessalonica, ⁴¹  for they eagerly ⁴²  received ⁴³  the message, examining ⁴⁴  the scriptures carefully every day ⁴⁵  to see if these things were so. 17:12 Therefore many of them believed, along with quite a few ⁴⁶  prominent ⁴⁷  Greek women and men. 17:13 But when the Jews from Thessalonica ⁴⁸  heard that Paul had also proclaimed the word of God ⁴⁹  in Berea, ⁵⁰  they came there too, inciting ⁵¹  and disturbing ⁵²  the crowds. 17:14 Then the brothers sent Paul away to the coast ⁵³  at once, but Silas and Timothy remained in Berea. ⁵⁴  17:15 Those who accompanied Paul escorted him as far as Athens, ⁵⁵  and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. ⁵⁶ 

Paul at Athens

17:16 While Paul was waiting for them in Athens, ⁵⁷  his spirit was greatly upset ⁵⁸  because he saw ⁵⁹  the city was full of idols. 17:17 So he was addressing ⁶⁰  the Jews and the God-fearing Gentiles ⁶¹  in the synagogue, ⁶²  and in the marketplace every day ⁶³  those who happened to be there. 17:18 Also some of the Epicurean ⁶⁴  and Stoic ⁶⁵  philosophers were conversing ⁶⁶  with him, and some were asking, ⁶⁷  “What does this foolish babbler ⁶⁸  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ⁶⁹  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ⁷⁰  17:19 So they took Paul and ⁷¹  brought him to the Areopagus, ⁷²  saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things ⁷³  to our ears, so we want to know what they ⁷⁴  mean.”

Yehezkiel 16:59

16:59 “‘For this is what the sovereign Lord says: I will deal with you according to what you have done when you despised your oath by breaking your covenant.

Yehezkiel 44:7

44:7 When you bring foreigners, those uncircumcised in heart and in flesh, into my sanctuary, you desecrate ⁷⁵  it – even my house – when you offer my food, the fat and the blood. You ⁷⁶  have broken my covenant by all your abominable practices.

Hosea 6:7

Indictments Against the Cities of Israel and Judah

6:7 At Adam ⁷⁷  they broke ⁷⁸  the covenant;

Oh how ⁷⁹  they were unfaithful ⁸⁰  to me!

Hosea 8:1

God Will Raise Up the Assyrians to Attack Israel

8:1 Sound the alarm! ⁸¹ 

An eagle ⁸²  looms over the temple of the Lord!

For they have broken their covenant with me, ⁸³ 

and have rebelled against my law.

Ibrani 8:9

8:9 “It will not be like the covenant ⁸⁴  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.

[3:6]  ¹ tn “Have you seen…” The question is rhetorical and expects a positive answer.

[3:6]  ² tn Heb “she played the prostitute there.” This is a metaphor for Israel’s worship; she gave herself to the worship of other gods like a prostitute gives herself to her lovers. There seems no clear way to completely spell out the metaphor in the translation.

[3:7]  ³ tn Or “I said to her, ‘Come back to me!’” The verb אָמַר (’amar) usually means “to say,” but here it means “to think,” of an assumption that turns out to be wrong (so HALOT 66.4 s.v. אמר); cf. Gen 44:28; Jer 3:19; Pss 82:6; 139:11; Job 29:18; Ruth 4:4; Lam 3:18.

[3:7]  sn Open theists suggest that passages such as this indicate God has limited foreknowledge; however, more traditional theologians view this passage as an extended metaphor in which God presents himself as a deserted husband, hoping against hope that his adulterous wife might return to him. The point of the metaphor is not to make an assertion about God’s foreknowledge, but to develop the theme of God’s heartbreak due to Israel’s unrepentance.

[3:7]  ⁴ tn The words “what she did” are not in the text but are implicit from the context and are supplied in the translation for clarification.

[3:8]  ⁵ tc Heb “she [‘her sister, unfaithful Judah’ from the preceding verse] saw” with one Hebrew ms, some Greek mss, and the Syriac version. The MT reads “I saw” which may be a case of attraction to the verb at the beginning of the previous verse.

[3:8]  ⁶ tn Heb “because she committed adultery.” The translation is intended to spell out the significance of the metaphor.

[3:8]  ⁷ tn The words “Even after her unfaithful sister, Judah, had seen this” are not in the Hebrew text but are implicit in the connection and are supplied for clarification.

[3:8]  ⁸ tn Heb “she played the prostitute there.” This is a metaphor for Israel’s worship; she gave herself to the worship of other gods like a prostitute gives herself to her lovers. There seems no clear way to completely spell out the metaphor in the translation.

[3:9]  ⁹ tc The translation reads the form as a causative (Hiphil, תַּהֲנֵף, tahanef) with some of the versions in place of the simple stative (Qal, תֶּחֱנַף, tekhenaf) in the MT.

[3:9]  ¹⁰ tn Heb “because of the lightness of her prostitution, she defiled the land and committed adultery with stone and wood.”

[3:10]  ¹¹ tn Heb “And even in all this.”

[3:10]  ¹² tn Heb “ has not turned back to me with all her heart but only in falsehood.”

[3:11]  ¹³ tn Heb “Wayward Israel has proven herself to be more righteous than unfaithful Judah.”

[3:11]  sn A comparison is drawn here between the greater culpability of Judah, who has had the advantage of seeing how God disciplined her sister nation for having sinned and yet ignored the warning and committed the same sin, and the culpability of Israel who had no such advantage.

[31:32]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Heb “when I took them by the hand and led them out.”

[31:32]  ¹⁷ 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]  ¹⁸ tn Heb “Oracle of the Lord.”

[26:15]  ¹⁹ tn Heb “to not do.”

[31:16]  ²⁰ tn Heb “lie down with your fathers” (so NASB); NRSV “ancestors.”

[31:16]  ²¹ tn Heb “he.” Smr, LXX, and the Targums read the plural “they,” which is necessary in any case in the translation because of contemporary English style. The third person singular also occurs in the Hebrew text twice more in this verse, three times in v. 17, once in v. 18, five times in v. 20, and four times in v. 21. Each time it is translated as third person plural for stylistic reasons.

[31:16]  ²² tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[31:16]  ²³ tn Or “abandon” (TEV, NLT).

[31:16]  ²⁴ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:2]  ²⁵ tn Or “am no longer able to lead you” (NIV, NLT); Heb “am no longer able to go out and come in.”

[17:7]  ²⁶ tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.

[17:7]  ²⁷ tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[17:7]  ²⁸ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ²⁹ tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ³⁰ sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.

[17:8]  ³¹ tn Grk “They troubled the crowd and the city officials”; but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.

[17:8]  ³² tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official.’”

[17:9]  ³³ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[17:9]  ³⁴ tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.

[17:9]  ³⁵ tn That is, “a payment” or “a pledge of security” (BDAG 472 s.v. ἱκανός 1) for which “bail” is the most common contemporary English equivalent.

[17:10]  ³⁶ 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) west of Thessalonica.

[17:10]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:10]  ³⁷ tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

[17:10]  ³⁸ sn See the note on synagogue in 6:9.

[17:11]  ³⁹ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ⁴⁰ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ⁴¹ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:11]  ⁴² tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ⁴³ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ⁴⁴ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ⁴⁵ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:12]  ⁴⁶ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:12]  ⁴⁷ tn Or “respected.”

[17:13]  ⁴⁸ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[17:14]  ⁵³ tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ⁵⁴ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[17:15]  ⁵⁵ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ⁵⁶ sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[17:16]  ⁵⁷ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ⁵⁸ tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”

[17:16]  sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.

[17:16]  ⁵⁹ tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.

[17:17]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² sn See the note on synagogue in 6:9.

[17:17]  ⁶³ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:18]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ⁶⁷ tn Grk “saying.”

[17:18]  ⁶⁸ 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]  ⁶⁹ 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]  ⁷⁰ sn This is a parenthetical note by the author.

[17:19]  ⁷¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ⁷² 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]  ⁷³ tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

[17:20]  ⁷⁴ 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.

[44:7]  ⁷⁵ tn Heb “to desecrate.”

[44:7]  ⁷⁶ tc The Greek, Syriac, and Latin versions read “you.” The Masoretic text reads “they.”

[6:7]  ⁷⁷ 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]  ⁷⁸ 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]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ tn Heb “A horn unto your gums!”; NAB “A trumpet to your lips!”

[8:1]  ⁸² 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]  ⁸³ tn Heb “my covenant” (so NAB, NIV, NRSV); TEV “the covenant I made with them.”

[8:9]  ⁸⁴ tn Grk “not like the covenant,” continuing the description of v. 8b.