1 Kings 15:30

15:30 This happened because of the sins which Jeroboam committed and which he made Israel commit. These sins angered the Lord God of Israel. ¹ 

1 Kings 15:34

15:34 He did evil in the sight of ²  the Lord; he followed in Jeroboam’s footsteps and encouraged Israel to sin. ³ 

1 Kings 14:16

14:16 He will hand Israel over to their enemies ⁴  because of the sins which Jeroboam committed and which he made Israel commit.”

1 Kings 16:19

16:19 This happened because of the sins he committed. He did evil in the sight of ⁵  the Lord and followed in Jeroboam’s footsteps and encouraged Israel to continue sinning. ⁶ 

1 Kings 16:26

16:26 He followed in the footsteps of Jeroboam son of Nebat and encouraged Israel to sin; ⁷  they angered the Lord God of Israel with their worthless idols. ⁸ 

1 Kings 21:22

21:22 I will make your dynasty ⁹  like those of Jeroboam son of Nebat and Baasha son of Ahijah because you angered me and made Israel sin.’ ¹⁰ 

1 Kings 22:52

22:52 He did evil in the sight of ¹¹  the Lord and followed in the footsteps ¹²  of his father and mother; like Jeroboam son of Nebat, he encouraged Israel to sin. ¹³ 

Genesis 20:9

20:9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? ¹⁴  You have done things to me that should not be done!” ¹⁵ 

Exodus 32:21

32:21 Moses said to Aaron, “What did this people do to you, that you have brought on them so great a sin?”

Exodus 32:1

The Sin of the Golden Calf

32:1 ¹⁶ When the people saw that Moses delayed ¹⁷  in coming down ¹⁸  from the mountain, they ¹⁹  gathered around Aaron and said to him, “Get up, ²⁰  make us gods ²¹  that will go before us. As for this fellow Moses, ²²  the man who brought us up from the land of Egypt, we do not know what ²³  has become of him!”

Exodus 2:24

2:24 God heard their groaning, ²⁴  God remembered ²⁵  his covenant with Abraham, with Isaac, and with Jacob,

Exodus 2:2

2:2 The woman became pregnant ²⁶  and gave birth to a son. When ²⁷  she saw that ²⁸  he was a healthy ²⁹  child, she hid him for three months.

Exodus 3:3

3:3 So Moses thought, ³⁰  “I will turn aside to see ³¹  this amazing ³²  sight. Why does the bush not burn up?” ³³ 

Exodus 21:11

21:11 If he does not provide her with these three things, then she will go out free, without paying money. ³⁴ 

Exodus 23:15

23:15 You are to observe the Feast of Unleavened Bread; seven days ³⁵  you must eat bread made without yeast, as I commanded you, at the appointed time of the month of Abib, for at that time ³⁶  you came out of Egypt. No one may appear before ³⁷  me empty-handed.

Jeremiah 32:35

32:35 They built places of worship for the god Baal in the Valley of Ben Hinnom so that they could sacrifice their sons and daughters to the god Molech. ³⁸  Such a disgusting practice was not something I commanded them to do! It never even entered my mind to command them to do such a thing! So Judah is certainly liable for punishment.’ ³⁹ 

Romans 14:15

14:15 For if your brother or sister ⁴⁰  is distressed because of what you eat, ⁴¹  you are no longer walking in love. ⁴²  Do not destroy by your food someone for whom Christ died.

Romans 14:1

Exhortation to Mutual Forbearance

14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. ⁴³ 

Colossians 1:10-13

1:10 so that you may live ⁴⁴  worthily of the Lord and please him in all respects ⁴⁵  – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of ⁴⁶  all patience and steadfastness, joyfully 1:12 giving thanks to the Father who has qualified you to share ⁴⁷  in the saints’ ⁴⁸  inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ⁴⁹ 

[15:30]  ¹ tn Heb “because of Jeroboam which he committed and which he made Israel commit, by his provocation by which he made the Lord God of Israel angry.”

[15:34]  ² tn Heb “in the eyes of.”

[15:34]  ³ tn Heb “and he walked in the way of Jeroboam and in his sin which he made Israel sin.”

[14:16]  ⁴ tn Heb “and he will give [up] Israel.”

[16:19]  ⁵ tn Heb “in the eyes of.”

[16:19]  ⁶ tn Heb “walking in the way of Jeroboam and in his sin which he did to make Israel sin.”

[16:26]  ⁷ tn Heb “walked in all the way of Jeroboam son of Nebat and in his sin which he made Israel sin.”

[16:26]  ⁸ tn Heb “angering the Lord God of Israel with their empty things.”

[21:22]  ⁹ tn Heb “house.”

[21:22]  ¹⁰ tn Heb “because of the provocation by which you angered [me], and you caused Israel to sin.”

[22:52]  ¹¹ tn Heb “in the eyes of.”

[22:52]  ¹² tn Or “way.”

[22:52]  ¹³ tn Heb “and walked in the way of his father and in the way of his mother and in the way of Jeroboam son of Nebat who made Israel sin.”

[20:9]  ¹⁴ tn Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.

[20:9]  ¹⁵ tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.

[32:1]  ¹⁶ sn This narrative is an unhappy interlude in the flow of the argument of the book. After the giving of the Law and the instructions for the tabernacle, the people get into idolatry. So this section tells what the people were doing when Moses was on the mountain. Here is an instant violation of the covenant that they had just agreed to uphold. But through it all Moses shines as the great intercessor for the people. So the subject matter is the sin of idolatry, its effects and its remedy. Because of the similarities to Jeroboam’s setting up the calves in Dan and Bethel, modern critics have often said this passage was written at that time. U. Cassuto shows how the language of this chapter would not fit an Iron Age setting in Dan. Rather, he argues, this story was well enough known for Jeroboam to imitate the practice (Exodus, 407-10). This chapter can be divided into four parts for an easier exposition: idolatry (32:1-6), intercession (32:7-14), judgment (32:15-29), intercession again (32:30-33:6). Of course, these sections are far more complex than this, but this gives an overview. Four summary statements for expository points might be: I. Impatience often leads to foolish violations of the faith, II. Violations of the covenant require intercession to escape condemnation, III. Those spared of divine wrath must purge evil from their midst, and IV. Those who purge evil from their midst will find reinstatement through intercession. Several important studies are available for this. See, among others, D. R. Davis, “Rebellion, Presence, and Covenant: A Study in Exodus 32-34,” WTJ 44 (1982): 71-87; M. Greenberg, “Moses’ Intercessory Prayer,” Ecumenical Institute for Advanced Theological Studies (1978): 21-35; R. A. Hamer, “The New Covenant of Moses,” Judaism 27 (1978): 345-50; R. L. Honeycutt, Jr., “Aaron, the Priesthood, and the Golden Calf,” RevExp 74 (1977): 523-35; J. N. Oswalt, “The Golden Calves and the Egyptian Concept of Deity,” EvQ 45 (1973): 13-20.

[32:1]  ¹⁷ tn The meaning of this verb is properly “caused shame,” meaning cause disappointment because he was not coming back (see also Judg 5:28 for the delay of Sisera’s chariots [S. R. Driver, Exodus, 349]).

[32:1]  ¹⁸ tn The infinitive construct with the lamed (ל) preposition is used here epexegetically, explaining the delay of Moses.

[32:1]  ¹⁹ tn Heb “the people.”

[32:1]  ²⁰ tn The imperative means “arise.” It could be serving here as an interjection, getting Aaron’s attention. But it might also have the force of prompting him to get busy.

[32:1]  ²¹ tn The plural translation is required here (although the form itself could be singular in meaning) because the verb that follows in the relative clause is a plural verb – that they go before us).

[32:1]  ²² tn The text has “this Moses.” But this instance may find the demonstrative used in an earlier deictic sense, especially since there is no article with it.

[32:1]  ²³ tn The interrogative is used in an indirect question (see GKC 443-44 §137.c).

[2:24]  ²⁴ sn The word for this painfully intense “groaning” appears elsewhere to describe a response to having two broken arms (Ezek 30:24).

[2:24]  ²⁵ sn The two verbs “heard” and “remembered,” both preterites, say far more than they seem to say. The verb שָׁמַע (shama’, “to hear”) ordinarily includes responding to what is heard. It can even be found in idiomatic constructions meaning “to obey.” To say God heard their complaint means that God responded to it. Likewise, the verb זָכַר (zakhar, “to remember”) means to begin to act on the basis of what is remembered. A prayer to God that says, “Remember me,” is asking for more than mere recollection (see B. S. Childs, Memory and Tradition in Israel [SBT], 1-8). The structure of this section at the end of the chapter is powerful. There are four descriptions of the Israelites, with a fourfold reaction from God. On the Israelites’ side, they groaned (אָנַח [’anakh], נְאָקָה [nÿ’aqah]) and cried out (זָעַק [za’aq], שַׁוְעָה [shav’ah]) to God. On the divine side God heard (שָׁמָע, shama’) their groaning, remembered (זָכַר, zakhar) his covenant, looked (רָאָה, ra’ah) at the Israelites, and took notice (יָדַע, yada’) of them. These verbs emphasize God’s sympathy and compassion for the people. God is near to those in need; in fact, the deliverer had already been chosen. It is important to note at this point the repetition of the word “God.” The text is waiting to introduce the name “Yahweh” in a special way. Meanwhile, the fourfold repetition of “God” in vv. 24-25 is unusual and draws attention to the statements about his attention to Israel’s plight.

[2:2]  ²⁶ tn Or “conceived” (KJV, ASV, NAB, NASB, NRSV).

[2:2]  ²⁷ tn A preterite form with the vav consecutive can be subordinated to a following clause. What she saw stands as a reason for what she did: “when she saw…she hid him three months.”

[2:2]  ²⁸ tn After verbs of perceiving or seeing there are frequently two objects, the formal accusative (“she saw him”) and then a noun clause that explains what it was about the child that she perceived (“that he was healthy”). See GKC 365 §117.h.

[2:2]  ²⁹ tn Or “fine” (טוֹב, tov). The construction is parallel to phrases in the creation narrative (“and God saw that it was good,” Gen 1:4, 10, 12, 17, 21, 25, 31). B. Jacob says, “She looked upon her child with a joy similar to that of God upon His creation (Gen 1.4ff.)” (Exodus, 25).

[3:3]  ³⁰ tn Heb “And Moses said.” The implication is that Moses said this to himself.

[3:3]  ³¹ tn The construction uses the cohortative אָסֻרָה־נָּא (’asura-nna’) followed by an imperfect with vav (וְאֶרְאֶה, vÿ’er’eh) to express the purpose or result (logical sequence): “I will turn aside in order that I may see.”

[3:3]  ³² tn Heb “great.” The word means something extraordinary here. In using this term Moses revealed his reaction to the strange sight and his anticipation that something special was about to happen. So he turned away from the flock to investigate.

[3:3]  ³³ tn The verb is an imperfect. Here it has the progressive nuance – the bush is not burning up.

[21:11]  ³⁴ sn The lessons of slavery and service are designed to bring justice to existing customs in antiquity. The message is: Those in slavery for one reason or another should have the hope of freedom and the choice of service (vv. 2-6). For the rulings on the daughter, the message could be: Women, who were often at the mercy of their husbands or masters, must not be trapped in an unfortunate situation, but be treated well by their masters or husbands (vv. 7-11). God is preventing people who have power over others from abusing it.

[23:15]  ³⁵ tn This is an adverbial accusative of time.

[23:15]  ³⁶ tn Heb “in it.”

[23:15]  ³⁷ tn The verb is a Niphal imperfect; the nuance of permission works well here – no one is permitted to appear before God empty (Heb “and they will not appear before me empty”).

[32:35]  ³⁸ sn Compare Jer 7:30-31; 19:5 and the study notes on 7:30. The god Molech is especially associated with the practice of child sacrifice (Lev 18:21; 20:2-5; 2 Kgs 23:10). In 1 Kgs 11:7 this god is identified as the god of the Ammonites who is also called Milcom in 1 Kgs 11:5; 2 Kgs 23:13. Child sacrifice, however, was not confined to this god; it was also made to the god Baal (Jer 19:5) and to other idols that the Israelites had set up (Ezek 16:20-21). This practice was, however, strictly prohibited in Israel (Lev 18:21; 20:2-5; Deut 12:31; 18:10). It was this practice as well as other pagan rites that Manasseh had instituted in Judah that ultimately led to Judah’s demise (2 Kgs 24:3-4). Though Josiah tried to root these pagan practices (2 Kgs 23:4-14) out of Judah he could not do so. The people had only made a pretense of following his reforms; their hearts were still far from God (Jer 3:10; 12:2).

[32:35]  ³⁹ tn Heb “They built high places to Baal which are in the Valley of Ben Hinnom to cause their sons and daughters to pass through [the fire] to Molech [a thing] which I did not command them and [which] did not go up into my heart [= “mind” in modern psychology] to do this abomination so as to make Judah liable for punishment.” For the use of the Hiphil of חָטָא (khata’) to refer to the liability for punishment see BDB s.v. חָטָא Hiph.3 and compare the usage in Deut 24:8. Coming at the end as this does, this nuance is much more likely than “cause Judah to sin” which is the normal translation assigned to the verb here. The particle לְמַעַן (lÿma’an) that precedes it is here once again introducing a result and not a purpose (compare other clear examples in 27:10, 15). The sentence has been broken down in conformity to contemporary English style and an attempt has been made to make clear that what is detestable and not commanded is not merely child sacrifice to Molech but child sacrifice in general.

[14:15]  ⁴⁰ tn Grk “brother.”

[14:15]  ⁴¹ tn Grk “on account of food.”

[14:15]  ⁴² tn Grk “according to love.”

[14:1]  ⁴³ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[1:10]  ⁴⁴ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁴⁵ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:11]  ⁴⁶ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:12]  ⁴⁷ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ⁴⁸ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:13]  ⁴⁹ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).