Jeremiah 23:36

23:36 You must no longer say that the Lord’s message is burdensome. ¹  For what is ‘burdensome’ ²  really pertains to what a person himself says. ³  You are misrepresenting ⁴  the words of our God, the living God, the Lord who rules over all. ⁵ 

Acts 13:10

13:10 and said, “You who are full of all deceit and all wrongdoing, ⁶  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ⁷ 

Acts 15:24

15:24 Since we have heard that some have gone out from among us with no orders from us and have confused ⁸  you, upsetting ⁹  your minds ¹⁰  by what they said, ¹¹ 

Galatians 1:7

1:7 not that there really is another gospel, ¹²  but ¹³  there are some who are disturbing you and wanting ¹⁴  to distort the gospel of Christ.

Titus 3:11

3:11 You know ¹⁵  that such a person is twisted by sin ¹⁶  and is conscious of it himself. ¹⁷ 

[23:36]  ¹ tn Heb “burden of the Lord.”

[23:36]  ² tn Heb “the burden.”

[23:36]  ³ tn Heb “The burden is [or will be] to a man his word.” There is a good deal of ambiguity regarding how this line is to be rendered. For the major options and the issues involved W. L. Holladay, Jeremiah (Hermeneia), 1:651-52 should be consulted. Most of them are excluded by the observation that מַשָּׂא probably does not mean “oracle” anywhere in this passage (see note on v. 33 regarding the use of this word). Hence it does not mean “every man’s word becomes his oracle” as in NIV or “for that ‘burden’ [= oracle] is what he entrusts to the man of his word” (W. McKane, Jeremiah [ICC], 1:600-601). The latter is also ruled out by the fact that the antecedent of “his” on “his word” is clearly the word “man” in front of it. This would be the only case where the phrase “man of his word” occurs. There is also no textual reason for repointing the noun with the article as the noun with the interrogative to read “For how can his word become a burden to anyone?” There are, of course, other options but this is sufficient to show that the translation has been chosen after looking at other alternatives.

[23:36]  ⁴ tn Heb “turning.” See BDB 245 s.v. הָפַךְ Qal.1.c and Lev 13:55; Jer 13:33 “changing, altering.”

[23:36]  ⁵ tn Heb “Yahweh of armies.”

[13:10]  ⁶ tn Or “unscrupulousness.”

[13:10]  ⁷ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[15:24]  ⁸ tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”

[15:24]  ⁹ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ¹⁰ tn Grk “souls.”

[15:24]  ¹¹ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[1:7]  ¹² tn Grk “which is not another,” but this could be misunderstood to mean “which is not really different.” In fact, as Paul goes on to make clear, there is no other gospel than the one he preaches.

[1:7]  ¹³ tn Grk “except.”

[1:7]  ¹⁴ tn Or “trying.”

[3:11]  ¹⁵ tn Grk “knowing” (as a continuation of the previous clause).

[3:11]  ¹⁶ tn Grk “is perverted and is sinning.”

[3:11]  ¹⁷ tn Grk “is sinning, being self-condemned.”