Jeremiah 13:10

13:10 These wicked people refuse to obey what I have said. ¹  They follow the stubborn inclinations of their own hearts and pay allegiance ²  to other gods by worshiping and serving them. So ³  they will become just like these linen shorts which are good for nothing.

Job 21:14-15

21:14 So they say to God, ‘Turn away from us!

We do not want to ⁴  know your ways. ⁵ 

21:15 Who is the Almighty, that ⁶  we should serve him?

What would we gain

if we were to pray ⁷  to him?’ ⁸ 

Proverbs 1:24

1:24 However, ⁹  because ¹⁰  I called but you refused to listen, ¹¹ 

because ¹²  I stretched out my hand ¹³  but no one paid attention,

Proverbs 1:29

1:29 Because ¹⁴  they hated moral knowledge, ¹⁵ 

and did not choose to fear the Lord, ¹⁶ 

Hosea 4:6

4:6 You have destroyed ¹⁷  my people

by failing to acknowledge me!

Because you refuse to acknowledge me, ¹⁸ 

I will reject you as my priests.

Because you reject ¹⁹  the law of your God,

I will reject ²⁰  your descendants.

John 3:19-20

3:19 Now this is the basis for judging: ²¹  that the light has come into the world and people ²²  loved the darkness rather than the light, because their deeds were evil. 3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed.

Romans 1:28

1:28 And just as they did not see fit to acknowledge God, ²³  God gave them over to a depraved mind, to do what should not be done. ²⁴ 

Romans 1:1

Salutation

1:1 From Paul, ²⁵  a slave ²⁶  of Christ Jesus, ²⁷  called to be an apostle, ²⁸  set apart for the gospel of God. ²⁹ 

Colossians 1:1

Salutation

1:1 From Paul, ³⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

[13:10]  ¹ tn Heb “to listen to my words.”

[13:10]  ² tn Heb “and [they follow] after.” See the translator’s note at 2:5 for the idiom.

[13:10]  ³ tn The structure of this verse is a little unusual. It consists of a subject, “this wicked people” qualified by several “which” clauses preceding a conjunction and a form which would normally be taken as a third person imperative (a Hebrew jussive; וִיהִי, vihi). This construction, called casus pendens by Hebrew grammarians, lays focus on the subject, here calling attention to the nature of Israel’s corruption which makes it rotten and useless to God. See GKC 458 §143.d for other examples of this construction.

[21:14]  ⁴ tn The absence of the preposition before the complement adds greater vividness to the statement: “and knowing your ways – we do not desire.”

[21:14]  ⁵ sn Contrast Ps 25:4, which affirms that walking in God’s ways means to obey God’s will – the Torah.

[21:15]  ⁶ tn The interrogative clause is followed by ki, similar to Exod 5:2, “Who is Yahweh, that I should obey him?”

[21:15]  ⁷ tn The verb פָּגַע (paga’) means “to encounter; to meet,” but also “to meet with request; to intercede; to interpose.” The latter meaning is a derived meaning by usage.

[21:15]  ⁸ tn The verse is not present in the LXX. It may be that it was considered too blasphemous and therefore omitted.

[1:24]  ⁹ tn The term “however” does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and the accusation in 1:24-25. It is supplied in the translation for the sake of clarity.

[1:24]  ¹⁰ tn The particle יַעַן (ya’an, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.

[1:24]  ¹¹ tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.

[1:24]  ¹² tn The term “because” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.

[1:24]  ¹³ sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.

[1:29]  ¹⁴ tn The causal particle תַּחַת כִּי (takhat ki, “for the reason that”) introduces a second accusation of sin and reason for punishment.

[1:29]  ¹⁵ tn Heb “knowledge.” The noun דָעַת (da’at, “knowledge”) refers to moral knowledge. See note on 1:7.

[1:29]  ¹⁶ tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear. See note on 1:7.

[4:6]  ¹⁷ tn Heb “they have destroyed” or “my people are destroyed” (so KJV, NIV, NRSV).

[4:6]  ¹⁸ tn Heb “Because you reject knowledge”; NLT “because they don’t know me.”

[4:6]  ¹⁹ tn Heb “have forgotten”; NAB, NIV “have ignored.”

[4:6]  ²⁰ tn Heb “forget” (so KJV, NRSV); NLT “forget to bless.”

[3:19]  ²¹ tn Or “this is the reason for God judging,” or “this is how judgment works.”

[3:19]  ²² tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).

[1:28]  ²³ tn Grk “and just as they did not approve to have God in knowledge.”

[1:28]  ²⁴ tn Grk “the things that are improper.”

[1:1]  ²⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁶ tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ²⁷ tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ²⁸ tn Grk “a called apostle.”

[1:1]  ²⁹ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

[1:1]  ³⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.