Yeremia 31:34
Konteks31:34 “People will no longer need to teach their neighbors and relatives to know me. 1 For all of them, from the least important to the most important, will know me,” 2 says the Lord. “For 3 I will forgive their sin and will no longer call to mind the wrong they have done.”
Yeremia 44:21-22
Konteks44:21 “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 4 in the towns of Judah and in the streets of Jerusalem. 5 44:22 Finally the Lord could no longer endure your wicked deeds and the disgusting things you did. That is why your land has become the desolate, uninhabited ruin that it is today. That is why it has become a proverbial example used in curses. 6
Yeremia 44:1
Konteks44:1 The Lord spoke to Jeremiah concerning 7 all the Judeans who were living in the land of Egypt, those in Migdol, Tahpanhes, Memphis, and in the region of southern Egypt. 8
1 Samuel 15:2
Konteks15:2 Here is what the Lord of hosts says: ‘I carefully observed how the Amalekites opposed 9 Israel along the way when Israel 10 came up from Egypt.
1 Samuel 15:1
Konteks15:1 Then Samuel said to Saul, “I was the one the Lord sent to anoint you as king over his people Israel. Now listen to what the Lord says. 11
Kisah Para Rasul 17:18
Konteks17:18 Also some of the Epicurean 12 and Stoic 13 philosophers were conversing 14 with him, and some were asking, 15 “What does this foolish babbler 16 want to say?” Others said, “He seems to be a proclaimer of foreign gods.” 17 (They said this because he was proclaiming the good news about Jesus and the resurrection.) 18
Mazmur 109:14-15
Konteks109:14 May his ancestors’ 19 sins be remembered by the Lord!
May his mother’s sin not be forgotten! 20
109:15 May the Lord be constantly aware of them, 21
and cut off the memory of his children 22 from the earth!
Hosea 8:13
Konteks8:13 They offer up sacrificial gifts to me,
and eat the meat,
but the Lord does not accept their sacrifices. 23
Soon he will remember their wrongdoing,
he will punish their sins,
and they will return to Egypt.
Hosea 9:9
Konteks9:9 They have sunk deep into corruption 24
as in the days of Gibeah.
He will remember their wrongdoing.
He will repay them for their sins.
Ibrani 8:12
Konteks8:12 “For I will be merciful toward their evil deeds, and their sins I will remember no longer.” 25
[31:34] 1 tn Heb “teach…, saying, ‘Know the
[31:34] sn As mentioned in the translator’s note on 9:3 (9:2 HT) “knowing” God in covenant contexts like this involves more than just an awareness of who he is (9:23 [9:22 HT]). It involves an acknowledgment of his sovereignty and whole hearted commitment to obedience to him. This is perhaps best seen in the parallelisms in Hos 4:1; 6:6 where “the knowledge of God” is parallel with faithfulness and steadfast love and in the context of Hos 4 refers to obedience to the
[31:34] 2 sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).
[31:34] 3 tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the
[44:21] 4 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] 5 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
[44:22] 6 tn Heb “And/Then the
[44:1] 7 tn Heb “The word came to Jeremiah concerning.” Though the phrase “from the
[44:1] 8 sn The first three cities, Migdol, Tahpanhes, and Memphis, are located in Northern or Lower Egypt. Memphis (Heb “Noph”) was located south of Heliopolis (which was referred to earlier as “the temple of the sun”) and was about fourteen miles (23 km) south of Cairo. For the identification and location of Tahpanhes see the study note on Jer 43:7. The location of Migdol has been debated but is tentatively identified with a border fortress about twenty-five miles (42 km) east-northeast of Tahpanhes. The “region of southern Egypt” is literally “the land of Pathros,” the long Nile valley extending north and south between Cairo and Aswan (biblical Syene). For further information see the discussion in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 262-63. Reference here is to Judean exiles who had fled earlier as well as to those from Mizpah who were led into Egypt by Johanan and the other arrogant men (43:3, 5).
[15:2] 9 tn Heb “what Amalek did to Israel, how he placed against him.”
[15:2] 10 tn Heb “he”; the referent (Israel) has been specified in the translation for clarity.
[15:1] 11 tn Heb “to the voice of the words of the
[17:18] 12 sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300
[17:18] 13 sn A Stoic was a follower of the philosophy founded by Zeno (342-270
[17:18] 14 tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.
[17:18] 16 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] 17 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] 18 sn This is a parenthetical note by the author.
[109:14] 19 tn Or “fathers’ sins.”
[109:14] 20 tn Heb “not be wiped out.”
[109:14] sn According to ancient Israelite theology and its doctrine of corporate solidarity and responsibility, children could be and often were punished for the sins of their parents. For a discussion of this issue see J. Kaminsky, Corporate Responsibility in the Hebrew Bible (JSOTSup). (Kaminsky, however, does not deal with Ps 109.)
[109:15] 21 tn Heb “may they [that is, the sins mentioned in v. 14] be before the
[109:15] 22 tn Heb “their memory.” The plural pronominal suffix probably refers back to the children mentioned in v. 13, and for clarity this has been specified in the translation.
[8:13] 23 tn Heb “does not accept them”; the referent (their sacrifices) has been specified in the translation for clarity.
[9:9] 24 tn Or more literally, “they are deeply corrupted.” The two verbs הֶעְמִיקוּ־שִׁחֵתוּ (he’miqu-shikhetu; literally, “they have made deep, they act corruptly”) are coordinated without a conjunction vav to form a verbal hendiadys: the second verb represents the main idea, while the first functions adverbially (GKC 386-87 §120.g). Here Gesenius suggests “they are deeply/radically corrupted.” Several translations mirror the syntax of this hendiadys: “They have deeply corrupted themselves” (KJV, ASV, NRSV), “They have been grievously corrupt” (NJPS), and “They are hopelessly evil” (TEV). Others reverse the syntax for the sake of a more graphic English idiom: “They have gone deep in depravity” (NASB) and “They have sunk deep into corruption” (NIV). Some translations fail to represent the hendiadys at all: “You are brutal and corrupt” (CEV). The translation “They are deeply corrupted” mirrors the Hebrew syntax, but “They have sunk deep into corruption” is a more graphic English idiom and is preferred here (cf. NAB “They have sunk to the depths of corruption”).
[8:12] 25 sn A quotation from Jer 31:31-34.