Yeremia 6:30

6:30 They are regarded as ‘rejected silver’ ¹ 

because the Lord rejects them.”

Yeremia 15:1-2

15:1 Then the Lord said to me, “Even if Moses and Samuel stood before me pleading for ²  these people, I would not feel pity for them! ³  Get them away from me! Tell them to go away! ⁴  15:2 If they ask you, ‘Where should we go?’ tell them the Lord says this:

“Those who are destined to die of disease will go to death by disease.

Those who are destined to die in war will go to death in war.

Those who are destined to die of starvation will go to death by starvation.

Those who are destined to go into exile will go into exile.” ⁵ 

Kisah Para Rasul 17:19-20

17:19 So they took Paul and ⁶  brought him to the Areopagus, ⁷  saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things ⁸  to our ears, so we want to know what they ⁹  mean.”

Mazmur 78:59

78:59 God heard and was angry;

he completely rejected Israel.

Mazmur 80:12-13

80:12 Why did you break down its walls, ¹⁰ 

so that all who pass by pluck its fruit? ¹¹ 

80:13 The wild boars of the forest ruin it; ¹² 

the insects ¹³  of the field feed on it.

Mazmur 89:38

89:38 But you have spurned ¹⁴  and rejected him;

you are angry with your chosen king. ¹⁵ 

Ratapan 5:22

5:22 unless ¹⁶  you have utterly rejected us ¹⁷ 

and are angry with us beyond measure. ¹⁸ 

Roma 11:1-6

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin. 11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel? 11:3 “Lord, they have killed your prophets, they have demolished your altars; I alone am left and they are seeking my life!” ¹⁹  11:4 But what was the divine response ²⁰  to him? “I have kept for myself seven thousand people ²¹  who have not bent the knee to Baal.” ²² 

11:5 So in the same way at the present time there is a remnant chosen by grace. 11:6 And if it is by grace, it is no longer by works, otherwise grace would no longer be grace.

[6:30]  ¹ tn This translation is intended to reflect the wordplay in the Hebrew text where the same root word is repeated in the two lines.

[15:1]  ² tn The words “pleading for” have been supplied in the translation to explain the idiom (a metonymy). For parallel usage see BDB 763 s.v. עָמַד Qal.1.a and compare usage in Gen 19:27, Deut 4:10.

[15:1]  sn Moses and Samuel were well-known for their successful intercession on behalf of Israel. See Ps 99:6-8 and see, e.g., Exod 32:11-14, 30-34; 1 Sam 7:5-9. The Lord is here rejecting Jeremiah’s intercession on behalf of the people (14:19-22).

[15:1]  ³ tn Heb “my soul would not be toward them.” For the usage of “soul” presupposed here see BDB 660 s.v. נֶפֶשׁ 6 in the light of the complaints and petitions in Jeremiah’s prayer in 14:19, 21.

[15:1]  ⁴ tn Heb “Send them away from my presence and let them go away.”

[15:2]  ⁵ tn It is difficult to render the rhetorical force of this passage in meaningful English. The text answers the question “Where should we go?” with four brief staccato-like expressions with a play on the preposition “to”: Heb “Who to the death, to the death and who to the sword, to the sword and who to the starvation, to the starvation and who to the captivity, to the captivity.” The word “death” here is commonly understood to be a poetic substitute for “plague” because of the standard trio of sword, famine, and plague (see, e.g., 14:12 and the notes there). This is likely here and in 18:21. For further support see W. L. Holladay, Jeremiah (Hermeneia), 1:440. The nuance “starvation” rather than “famine” has been chosen in the translation because the referents here are all things that accompany war.

[17:19]  ⁶ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ⁷ 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]  ⁸ tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

[17:20]  ⁹ 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.

[80:12]  ¹⁰ sn The protective walls of the metaphorical vineyard are in view here (see Isa 5:5).

[80:12]  ¹¹ tn Heb “pluck it.”

[80:13]  ¹² tn The Hebrew verb כִּרְסֵם (kirsem, “to eat away; to ruin”) occurs only here in the OT.

[80:13]  ¹³ tn The precise referent of the Hebrew word translated “insects,” which occurs only here and in Ps 50:11, is uncertain. Aramaic, Arabic, and Akkadian cognates refer to insects, such as locusts or crickets.

[89:38]  ¹⁴ tn The Hebrew construction (conjunction + pronoun, followed by the verb) draws attention to the contrast between what follows and what precedes.

[89:38]  ¹⁵ tn Heb “your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (mÿshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 84:9; 132:10, 17).

[5:22]  ¹⁶ tn The compound conjunction כִּי אִם (ki ’im) functions to limit the preceding clause: “unless, or…” (e.g., Ruth 3:18; Isa 65:6; Amos 3:7) (BDB 474 s.v. 2.a): “Bring us back to yourself… unless you have utterly rejected us” (as in the present translation) or “Bring us back to yourself…Or have you utterly rejected us?” It is Jeremiah’s plea that the Lord be willing to relent of his anger and restore a repentant nation to himself; however, Jeremiah acknowledges that this wished-for restoration might not be possible if the Lord has become so angry with Jerusalem/Judah that he is determined to reject the nation once and for all. Then, Jerusalem/Judah’s restoration would be impossible.

[5:22]  ¹⁷ tn Heb “Or have you utterly rejected us?” The construction מָאֹס מְאַסְתָּנוּ (ma’os mÿ’astanu), Qal infinitive absolute + Qal perfect 2nd person masculine singular from מָאַס (ma’as, “to reject”) is emphatic: the root מָאַס (ma’as) is repeated in these two verbal forms for emphasis.

[5:22]  ¹⁸ tn Heb “Are you exceedingly angry with us?” The construction עַד־מְאֹד (’ad-mÿ’od) means “up to an abundance, to a great degree, exceedingly” (e.g., Gen 27:33, 34; 1 Sam 11:15; 25:36; 2 Sam 2:17; 1 Kgs 1:4; Pss 38:7, 9; 119:8, 43, 51, 107; Isa 64:9, 12; Lam 5:22; Dan 8:8; 11:25). Used in reference to God’s judgment, this phrase denotes total and irrevocable rejection by God and his refusal to forgive the sin and restore the people to a status under his grace and blessings, e.g., “Do not be angry beyond measure (עַד־מְאֹד, ’ad-mÿ’od), O Lord; do not remember our sins forever” (Isa 64:9) and “Will you keep silent and punish us beyond measure (עַד־מְאֹד, ’ad-mÿ’od)?” (Isa 64:12). The sentiment is expressed well in TEV, “Or have you rejected us forever? Is there no limit to your anger?” and CEV, “Or do you despise us so much that you don’t want us?”

[11:3]  ¹⁹ sn A quotation from 1 Kgs 19:10, 14.

[11:4]  ²⁰ tn Grk “the revelation,” “the oracle.”

[11:4]  ²¹ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it appears to be a generic usage (“people”) since when Paul speaks of a remnant of faithful Israelites (“the elect,” v. 7), he is not referring to males only. It can also be argued, however, that it refers only to adult males here (“men”), perhaps as representative of all the faithful left in Israel.

[11:4]  ²² sn A quotation from 1 Kgs 19:18.