Yosua 23:16

23:16 If you violate the covenantal laws of the Lord your God which he commanded you to keep, ¹  and follow, worship, and bow down to other gods, ²  the Lord will be very angry with you and you will disappear ³  quickly from the good land which he gave to you.”

Ulangan 17:2

17:2 Suppose a man or woman is discovered among you – in one of your villages ⁴  that the Lord your God is giving you – who sins before the Lord your God ⁵  and breaks his covenant

Yudas 1:20

1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ⁶ 

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ⁷ 

Kisah Para Rasul 18:12

Paul Before the Proconsul Gallio

18:12 Now while Gallio ⁸  was proconsul ⁹  of Achaia, ¹⁰  the Jews attacked Paul together ¹¹  and brought him before the judgment seat, ¹² 

Yesaya 24:5

24:5 The earth is defiled by ¹³  its inhabitants, ¹⁴ 

for they have violated laws,

disregarded the regulation, ¹⁵ 

and broken the permanent treaty. ¹⁶ 

Yesaya 50:1-2

50:1 This is what the Lord says:

“Where is your mother’s divorce certificate

by which I divorced her?

Or to which of my creditors did I sell you? ¹⁷ 

Look, you were sold because of your sins; ¹⁸ 

because of your rebellious acts I divorced your mother. ¹⁹ 

50:2 Why does no one challenge me when I come?

Why does no one respond when I call? ²⁰ 

Is my hand too weak ²¹  to deliver ²²  you?

Do I lack the power to rescue you?

Look, with a mere shout ²³  I can dry up the sea;

I can turn streams into a desert,

so the fish rot away and die

from lack of water. ²⁴ 

Yeremia 31:32

31:32 It will not be like the old ²⁵  covenant that I made with their ancestors ²⁶  when I delivered them ²⁷  from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” ²⁸  says the Lord. ²⁹ 

Hosea 6:7

Indictments Against the Cities of Israel and Judah

6:7 At Adam ³⁰  they broke ³¹  the covenant;

Oh how ³²  they were unfaithful ³³  to me!

[23:16]  ¹ tn Heb “when you violate the covenant of the Lord your God which he commanded you.”

[23:16]  ² tn Heb “and you walk and serve other gods and bow down to them.”

[23:16]  ³ tn Or “perish.”

[17:2]  ⁴ tn Heb “gates.”

[17:2]  ⁵ tn Heb “does the evil in the eyes of the Lord your God.”

[1:20]  ⁶ tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

[1:2]  ⁷ tn Grk “may mercy and peace and love be multiplied to you.”

[18:12]  ⁸ sn Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.

[18:12]  ⁹ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[18:12]  ¹⁰ sn Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).

[18:12]  ¹¹ tn Grk “with one accord.”

[18:12]  ¹² tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.

[18:12]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. So this was a very public event.

[24:5]  ¹³ tn Heb “beneath”; cf. KJV, ASV, NRSV “under”; NAB “because of.”

[24:5]  ¹⁴ sn Isa 26:21 suggests that the earth’s inhabitants defiled the earth by shedding the blood of their fellow human beings. See also Num 35:33-34, which assumes that bloodshed defiles a land.

[24:5]  ¹⁵ tn Heb “moved past [the?] regulation.”

[24:5]  ¹⁶ tn Or “everlasting covenant” (KJV, NASB, NIV, NRSV, NLT); NAB “the ancient covenant”; CEV “their agreement that was to last forever.”

[24:5]  sn For a lengthy discussion of the identity of this covenant/treaty, see R. Chisholm, “The ‘Everlasting Covenant’ and the ‘City of Chaos’: Intentional Ambiguity and Irony in Isaiah 24,” CTR 6 (1993): 237-53. In this context, where judgment comes upon both the pagan nations and God’s covenant community, the phrase “permanent treaty” is intentionally ambiguous. For the nations this treaty is the Noahic mandate of Gen 9:1-7 with its specific stipulations and central regulation (Gen 9:7). By shedding blood, the warlike nations violated this treaty, which promotes population growth and prohibits murder. For Israel, which was also guilty of bloodshed (see Isa 1:15, 21; 4:4), this “permanent treaty” would refer more specifically to the Mosaic Law and its regulations prohibiting murder (Exod 20:13; Num 35:6-34), which are an extension of the Noahic mandate.

[50:1]  ¹⁷ sn The Lord challenges the exiles (Zion’s children) to bring incriminating evidence against him. The rhetorical questions imply that Israel accused the Lord of divorcing his wife (Zion) and selling his children (the Israelites) into slavery to pay off a debt.

[50:1]  ¹⁸ sn The Lord admits that he did sell the Israelites, but it was because of their sins, not because of some debt he owed. If he had sold them to a creditor, they ought to be able to point him out, but the preceding rhetorical question implies they would not be able to do so.

[50:1]  ¹⁹ sn The Lord admits he did divorce Zion, but that too was the result of the nation’s sins. The force of the earlier rhetorical question comes into clearer focus now. The question does not imply that a certificate does not exist and that no divorce occurred. Rather, the question asks for the certificate to be produced so the accuser can see the reason for the divorce in black and white. The Lord did not put Zion away arbitrarily.

[50:2]  ²⁰ sn The present tense translation of the verbs assumes that the Lord is questioning why Israel does not attempt to counter his arguments. Another possibility is to take the verbs as referring to past events: “Why did no one meet me when I came? Why did no one answer when I called?” In this case the Lord might be asking why Israel rejected his calls to repent and his offer to deliver them.

[50:2]  ²¹ tn Heb “short” (so NAB, NASB, NIV).

[50:2]  ²² tn Or “ransom” (NAB, NASB, NIV).

[50:2]  ²³ tn Heb “with my rebuke.”

[50:2]  ²⁴ tn Heb “the fish stink from lack of water and die from thirst.”

[31:32]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Heb “when I took them by the hand and led them out.”

[31:32]  ²⁸ 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]  ²⁹ tn Heb “Oracle of the Lord.”

[6:7]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ tn The verb בָּגַד (bagad, “to act treacherously”) is often used in reference to faithlessness in covenant relationships (BDB 93 s.v. בָּגַד).