Genesis 6:3

6:3 So the Lord said, “My spirit will not remain in ¹  humankind indefinitely, ²  since ³  they ⁴  are mortal. ⁵  They ⁶  will remain for 120 more years.” ⁷ 

Acts 7:42

7:42 But God turned away from them and gave them over ⁸  to worship the host ⁹  of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices ¹⁰  forty years in the wilderness, was it, ¹¹  house of Israel?

Acts 14:16

14:16 In ¹²  past ¹³  generations he allowed all the nations ¹⁴  to go their own ways,

Romans 1:24

1:24 Therefore God gave them over ¹⁵  in the desires of their hearts to impurity, to dishonor ¹⁶  their bodies among themselves. ¹⁷ 

Romans 1:26-27

1:26 For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones, ¹⁸  1:27 and likewise the men also abandoned natural relations with women ¹⁹  and were inflamed in their passions ²⁰  for one another. Men ²¹  committed shameless acts with men and received in themselves the due penalty for their error.

Romans 1:2

1:2 This gospel ²²  he promised beforehand through his prophets in the holy scriptures,

Romans 2:9-11

2:9 There will be ²³  affliction and distress on everyone ²⁴  who does evil, on the Jew first and also the Greek, ²⁵  2:10 but ²⁶  glory and honor and peace for everyone who does good, for the Jew first and also the Greek. 2:11 For there is no partiality with God.

[6:3]  ¹ tn The verb form יָדוֹן (yadon) only occurs here. Some derive it from the verbal root דִּין (din, “to judge”) and translate “strive” or “contend with” (so NIV), but in this case one expects the form to be יָדִין (yadin). The Old Greek has “remain with,” a rendering which may find support from an Arabic cognate (see C. Westermann, Genesis, 1:375). If one interprets the verb in this way, then it is possible to understand רוּחַ (ruakh) as a reference to the divine life-giving spirit or breath, rather than the Lord’s personal Spirit. E. A. Speiser argues that the term is cognate with an Akkadian word meaning “protect” or “shield.” In this case, the Lord’s Spirit will not always protect humankind, for the race will suddenly be destroyed (E. A. Speiser, “YDWN, Gen. 6:3,” JBL 75 [1956]: 126-29).

[6:3]  ² tn Or “forever.”

[6:3]  ³ tn The form בְּשַׁגַּם (bÿshagam) appears to be a compound of the preposition בְּ (beth, “in”), the relative שֶׁ (she, “who” or “which”), and the particle גַּם (gam, “also, even”). It apparently means “because even” (see BDB 980 s.v. שֶׁ).

[6:3]  ⁴ tn Heb “he”; the plural pronoun has been used in the translation since “man” earlier in the verse has been understood as a collective (“humankind”).

[6:3]  ⁵ tn Heb “flesh.”

[6:3]  ⁶ tn See the note on “they” earlier in this verse.

[6:3]  ⁷ tn Heb “his days will be 120 years.” Some interpret this to mean that the age expectancy of people from this point on would be 120, but neither the subsequent narrative nor reality favors this. It is more likely that this refers to the time remaining between this announcement of judgment and the coming of the flood.

[7:42]  ⁸ sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.

[7:42]  ⁹ tn Or “stars.”

[7:42]  ¹⁰ tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

[7:42]  ¹¹ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

[14:16]  ¹² tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.

[14:16]  ¹³ tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  ¹⁴ tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.

[1:24]  ¹⁵ sn Possibly an allusion to Ps 81:12.

[1:24]  ¹⁶ tn The genitive articular infinitive τοῦ ἀτιμάζεσθαι (tou atimazesqai, “to dishonor”) has been taken as (1) an infinitive of purpose; (2) an infinitive of result; or (3) an epexegetical (i.e., explanatory) infinitive, expanding the previous clause.

[1:24]  ¹⁷ tn Grk “among them.”

[1:26]  ¹⁸ tn Grk “for their females exchanged the natural function for that which is contrary to nature.” The term χρῆσις (crhsi") has the force of “sexual relations” here (L&N 23.65).

[1:27]  ¹⁹ tn Grk “likewise so also the males abandoning the natural function of the female.”

[1:27]  ²⁰ tn Grk “burned with intense desire” (L&N 25.16).

[1:27]  ²¹ tn Grk “another, men committing…and receiving,” continuing the description of their deeds. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:2]  ²² tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.

[2:9]  ²³ tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”

[2:9]  ²⁴ tn Grk “every soul of man.”

[2:9]  ²⁵ sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.

[2:10]  ²⁶ tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.