Exodus 9:21

9:21 but those ¹  who did not take ²  the word of the Lord seriously left their servants and their cattle ³  in the field.

Exodus 12:31

12:31 Pharaoh ⁴  summoned Moses and Aaron in the night and said, “Get up, get out ⁵  from among my people, both you and the Israelites! Go, serve the Lord as you have requested! ⁶ 

Exodus 12:2

12:2 “This month is to be your beginning of months; it will be your first month of the year. ⁷ 

Exodus 30:10

30:10 Aaron is to make atonement on its horns once in the year with some of the blood of the sin offering for atonement; ⁸  once in the year ⁹  he is to make atonement on it throughout your generations. It is most holy to the Lord.” ¹⁰ 

Exodus 36:16

36:16 He joined five curtains by themselves and six curtains by themselves.

Proverbs 29:1

29:1 The one who stiffens his neck ¹¹  after numerous rebukes ¹² 

will suddenly be destroyed ¹³  without remedy. ¹⁴ 

Isaiah 28:22

28:22 So now, do not mock,

or your chains will become heavier!

For I have heard a message about decreed destruction,

from the sovereign master, the Lord who commands armies, against the entire land. ¹⁵ 

Jeremiah 5:12-14

5:12 “These people have denied what the Lord says. ¹⁶ 

They have said, ‘That is not so! ¹⁷ 

No harm will come to us.

We will not experience war and famine. ¹⁸ 

5:13 The prophets will prove to be full of wind. ¹⁹ 

The Lord has not spoken through them. ²⁰ 

So, let what they say happen to them.’”

5:14 Because of that, ²¹  the Lord, the God who rules over all, ²²  said to me, ²³ 

“Because these people have spoken ²⁴  like this, ²⁵ 

I will make the words that I put in your mouth like fire.

And I will make this people like wood

which the fiery judgments you speak will burn up.” ²⁶ 

Jeremiah 20:7

Jeremiah Complains about the Reaction to His Ministry

20:7 Lord, you coerced me into being a prophet,

and I allowed you to do it.

You overcame my resistance and prevailed over me. ²⁷ 

Now I have become a constant laughingstock.

Everyone ridicules me.

Ezekiel 20:49

20:49 Then I said, “O sovereign Lord! They are saying of me, ‘Does he not simply speak in eloquent figures of speech?’”

Matthew 9:24

9:24 he said, “Go away, for the girl is not dead but asleep.” And they began making fun of him. ²⁸ 

Luke 17:28-30

17:28 Likewise, just as it was ²⁹  in the days of Lot, people ³⁰  were eating, drinking, buying, selling, planting, building; 17:29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all. ³¹  17:30 It will be the same on the day the Son of Man is revealed.

Luke 24:11

24:11 But these words seemed like pure nonsense ³²  to them, and they did not believe them.

Acts 17:32

17:32 Now when they heard about ³³  the resurrection from the dead, some began to scoff, ³⁴  but others said, “We will hear you again about this.”

Acts 17:1

Paul and Silas at Thessalonica

17:1 After they traveled through ³⁵  Amphipolis ³⁶  and Apollonia, ³⁷  they came to Thessalonica, ³⁸  where there was a Jewish synagogue. ³⁹ 

Acts 5:3

5:3 But Peter said, “Ananias, why has Satan filled ⁴⁰  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ⁴¹  the land?

[9:21]  ¹ tn The Hebrew text again has the singular.

[9:21]  ² tn Heb “put to his heart.”

[9:21]  ³ tn Heb “his servants and his cattle.”

[12:31]  ⁴ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[12:31]  ⁵ tn The urgency in Pharaoh’s words is caught by the abrupt use of the imperatives – “get up, go” (קוּמוּ צְּאוּ, qumu tsÿ’u), and “go, serve” (וּלְכוּ עִבְדוּ, ulÿkhu ’ivdu) and “take” and “leave/go” (וָלֵכוּ…קְחוּ, qÿkhu...valekhu).

[12:31]  ⁶ tn Heb “as you have said.” The same phrase also occurs in the following verse.

[12:2]  ⁷ sn B. Jacob (Exodus, 294-95) shows that the intent of the passage was not to make this month in the spring the New Year – that was in the autumn. Rather, when counting months this was supposed to be remembered first, for it was the great festival of freedom from Egypt. He observes how some scholars have unnecessarily tried to date one New Year earlier than the other.

[30:10]  ⁸ tn The word “atonements” (plural in Hebrew) is a genitive showing the result or product of the sacrifice made.

[30:10]  ⁹ sn This ruling presupposes that the instruction for the Day of Atonement has been given, or at the very least, is to be given shortly. That is the one day of the year that all sin and all ritual impurity would be removed.

[30:10]  ¹⁰ sn The phrase “most holy to the Lord” means that the altar cannot be used for any other purpose than what is stated here.

[29:1]  ¹¹ tn The idiom “to harden the neck” (מַקְשֶׁה־עֹרֶף, maqsheh-’oref) is the idea of resisting the rebukes and persisting in obstinacy (e.g., Exod 32:9). The opposite of a “stiff neck” would be the bending back, i.e., submission.

[29:1]  ¹² tn The Hebrew construction is אִישׁ תּוֹכָחוֹת (’ish tokhakhot, “a man of rebukes”), meaning “a man who has (or receives) many rebukes.” This describes a person who is deserving of punishment and who has been given many warnings. The text says, then, “a man of rebukes hardening himself.”

[29:1]  ¹³ sn The stubborn person refuses to listen; he will suddenly be destroyed when the calamity strikes (e.g., Prov 6:15; 13:18; 15:10).

[29:1]  ¹⁴ tn Or “healing” (NRSV).

[28:22]  ¹⁵ tn Or “the whole earth” (KJV, ASV, NAB, NCV).

[5:12]  ¹⁶ tn Heb “have denied the Lord.” The words “What…says” are implicit in what follows.

[5:12]  ¹⁷ tn Or “he will do nothing”; Heb “Not he [or it]!”

[5:12]  ¹⁸ tn Heb “we will not see the sword and famine.”

[5:13]  ¹⁹ tn Heb “will be wind.”

[5:13]  ²⁰ tc Heb “the word is not in them.” The MT has a highly unusual form here, the Piel perfect with the definite article (הַדִּבֵּר, haddibber). It is undoubtedly best to read with the LXX (Greek version) and one Hebrew ms the article on the noun (הַדָּבָר, haddavar).

[5:14]  ²¹ tn Heb “Therefore.”

[5:14]  ²² tn Heb “The Lord God of armies.” See the translator’s note at 2:19.

[5:14]  ²³ tn The words, “to me” are not in the text but are implicit in the connection. They are supplied in the translation for clarification.

[5:14]  ²⁴ tn Heb “you have spoken.” The text here דַּבֶּרְכֶם (dabberkhem, “you have spoken”) is either a case of a scribal error for דַּבֶּרָם (dabberam, “they have spoken”) or an example of the rapid shift in addressee which is common in Jeremiah.

[5:14]  ²⁵ tn Heb “this word.”

[5:14]  ²⁶ tn Heb “like wood and it [i.e., the fire I put in your mouth] will consume them.”

[20:7]  ²⁷ tn The translation is admittedly interpretive but so is every other translation that tries to capture the nuance of the verb rendered here “coerced.” Here the Hebrew text reads: “You [ – ]ed me and I let myself be [ – ]ed. You overpowered me and prevailed.” The value one assigns to [ – ] is in every case interpretive based on what one thinks the context is referring to. The word is rendered “deceived” or “tricked” by several English versions (see, e.g., KJV, NASB, TEV, ICV) as though God had misled him. It is rendered “enticed” by some (see, e.g., NRSV, NJPS) as though God had tempted him with false hopes. Some go so far as to accuse Jeremiah of accusing God of metaphorically “raping” him. It is true that the word is used of “seducing” a virgin in Exod 22:15 and that it is used in several places to refer to “deceiving” someone with false words (Prov 24:28; Ps 78:36). It is also true that it is used of “coaxing” someone to reveal something he does not want to (Judg 14:15; 16:5) and of “enticing” someone to do something on the basis of false hopes (1 Kgs 22:20-22; Prov 1:10). However, it does not always have negative connotations or associations. In Hos 2:14 (2:16 HT) God “charms” or “woos” Israel, his estranged ‘wife,’ into the wilderness where he hopes to win her back to himself. What Jeremiah is alluding to here is crucial for translating and interpreting the word. There is no indication in this passage that Jeremiah is accusing God of misleading him or raising false hopes; God informed him at the outset that he would encounter opposition (1:17-19). Rather, he is alluding to his call to be a prophet, a call which he initially resisted but was persuaded to undertake because of God’s persistence (Jer 1:7-10). The best single word to translate ‘…’ with is thus “persuaded” or “coerced.” The translation spells out the allusion explicitly so the reader is not left wondering about what is being alluded to when Jeremiah speaks of being “coerced.” The translation “I let you do it” is a way of rendering the Niphal of the same verb which must be tolerative rather than passive since the normal passive for the Piel would be the Pual (See IBHS 389-90 §23.4g for discussion and examples.). The translation “you overcame my resistance” is based on allusion to the same context (1:7-10) and the parallel use of חָזַק (khazaq) as a transitive verb with a direct object in 1 Kgs 16:22.

[9:24]  ²⁸ tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.

[17:28]  ²⁹ tn Or “as it happened.”

[17:28]  ³⁰ tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

[17:29]  ³¹ sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).

[24:11]  ³² sn The term pure nonsense can describe idle talk or a tale. The point is important, since the disciples reacted with disbelief that a resurrection was possible. Sometimes it is thought the ancients were gullible enough to believe anything. But these disciples needed convincing about the resurrection.

[17:32]  ³³ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ³⁴ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[17:1]  ³⁵ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ³⁶ sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ³⁷ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ³⁸ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  ³⁹ sn See the note on synagogue in 6:9.

[5:3]  ⁴⁰ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ⁴¹ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.