31:1 Then Moses went 4 and spoke these words 5 to all Israel.
9:26 “Nonetheless they grew disobedient and rebelled against you; they disregarded your law. 7 They killed your prophets who had solemnly admonished them in order to cause them to return to you. They committed atrocious blasphemies.
7:51 “You stubborn 12 people, with uncircumcised 13 hearts and ears! 14 You are always resisting the Holy Spirit, like your ancestors 15 did! 7:52 Which of the prophets did your ancestors 16 not persecute? 17 They 18 killed those who foretold long ago the coming of the Righteous One, 19 whose betrayers and murderers you have now become! 20
7:1 Then the high priest said, “Are these things true?” 21
2:1 Now 23 when the day of Pentecost had come, they were all together in one place.
1 tn Heb “stiff-necked.” See note on the word “stubborn” in 9:6.
2 tn Heb “stiffness of neck” (cf. KJV, NAB, NIV). See note on the word “stubborn” in Deut 9:6.
3 tn Heb “How much more after my death?” The Hebrew text has a sarcastic rhetorical question here; the translation seeks to bring out the force of the question.
4 tc For the MT reading וַיֵּלֶךְ (vayyelekh, “he went”), the LXX and Qumran have וַיְכַל (vaykhal, “he finished”): “So Moses finished speaking,” etc. The difficult reading of the MT favors its authenticity.
5 tn In the MT this refers to the words that follow (cf. NIV, NCV).
6 tn Or “wadis.”
7 tn Heb “they cast your law behind their backs.”
8 tn See 7:13 for an explanation of this idiom and compare 7:25; 25:4; 26:5; 29:19; 35:15 for similar references to the persistent warnings of the prophets.
9 tn Heb “sent…over again, saying, ‘Do not do this terrible thing that I hate.’” The indirect quote has been used to shorten the sentence and eliminate one level of embedded quotes.
10 tn There appears to be a deliberate shift in the pronouns used in vv. 2-5. “You” refers to the people living in Egypt who are being addressed (v. 2) and to the people of present and past generations to whom the
11 tn Heb “They did not listen or incline their ear [= pay attention] by turning from their wickedness by not sacrificing to other gods.” The לְ (lamed) + the negative + the infinitive is again epexegetical. The sentence has been restructured and more idiomatic English expressions have been used to better conform with contemporary English style but an attempt has been made to retain the basic relationships of subordination.
12 sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.
13 tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.
14 tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)
15 tn Or “forefathers”; Grk “fathers.”
16 tn Or “forefathers”; Grk “fathers.”
17 sn Which…persecute. The rhetorical question suggests they persecuted them all.
18 tn Grk “And they.” 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.
19 sn The Righteous One is a reference to Jesus Christ.
20 sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).
21 tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).
22 sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.
23 tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.
24 tn Grk “we hear them, each one of us.”
25 tn Grk “in our own language in which we were born.”