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Numbers 15:30

Context
Deliberate Sin

15:30 “‘But the person 1  who acts defiantly, 2  whether native-born or a resident foreigner, insults 3  the Lord. 4  That person 5  must be cut off 6  from among his people.

Numbers 22:32

Context
22:32 The angel of the Lord said to him, “Why have you beaten your donkey these three times? Look, I came out to oppose you because what you are doing 7  is perverse before me. 8 

Deuteronomy 29:19

Context
29:19 When such a person 9  hears the words of this oath he secretly 10  blesses himself 11  and says, “I will have peace though I continue to walk with a stubborn spirit.” 12  This will destroy 13  the watered ground with the parched. 14 

Job 31:7

Context

31:7 If my footsteps have strayed from the way,

if my heart has gone after my eyes, 15 

or if anything 16  has defiled my hands,

Psalms 81:12

Context

81:12 I gave them over to their stubborn desires; 17 

they did what seemed right to them. 18 

Jeremiah 7:24

Context
7:24 But they did not listen to me or pay any attention to me. They followed the stubborn inclinations of their own wicked hearts. They acted worse and worse instead of better. 19 

Jeremiah 23:17

Context

23:17 They continually say 20  to those who reject what the Lord has said, 21 

‘Things will go well for you!’ 22 

They say to all those who follow the stubborn inclinations of their own hearts,

‘Nothing bad will happen to you!’

Jeremiah 44:16-17

Context
44:16 “We will not listen to what you claim the Lord has spoken to us! 23  44:17 Instead we will do everything we vowed we would do. 24  We will sacrifice and pour out drink offerings to the goddess called the Queen of Heaven 25  just as we and our ancestors, our kings, and our leaders previously did in the towns of Judah and in the streets of Jerusalem. For then we had plenty of food, were well-off, and had no troubles. 26 

Acts 14:16

Context
14:16 In 27  past 28  generations he allowed all the nations 29  to go their own ways,

Ephesians 2:2-3

Context
2:2 in which 30  you formerly lived 31  according to this world’s present path, 32  according to the ruler of the kingdom 33  of the air, the ruler of 34  the spirit 35  that is now energizing 36  the sons of disobedience, 37  2:3 among whom 38  all of us 39  also 40  formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath 41  even as the rest… 42 

Ephesians 2:1

Context
New Life Individually

2:1 And although you were 43  dead 44  in your transgressions and sins,

Ephesians 4:3-4

Context
4:3 making every effort to keep the unity of the Spirit in the bond of peace. 4:4 There is one body and one Spirit, just as you too were called to the one hope of your calling,
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[15:30]  1 tn Heb “soul.”

[15:30]  2 tn The sin is described literally as acting “with a high hand” – בְּיָד רָמָה (bÿyad ramah). The expression means that someone would do something with deliberate defiance, with an arrogance in spite of what the Lord said. It is as if the sinner was about to attack God, or at least lifting his hand against God. The implication of the expression is that it was done in full knowledge of the Law (especially since this contrasts throughout with the sins of ignorance). Blatant defiance of the word of the Lord is dealt with differently. For similar expressions, see Exod 14:8 and Num 33:3.

[15:30]  3 tn The verb occurs only in the Piel; it means “to blaspheme,” “to revile.”

[15:30]  4 tn The word order in the Hebrew text places “Yahweh” first for emphasis – it is the Lord such a person insults.

[15:30]  5 tn Heb “soul.”

[15:30]  6 tn The clause begins with “and” because the verb is the perfect tense with vav (ו) consecutive. As discussed with Num 9:13, to be cut off could mean excommunication from the community, death by the community, or death by divine intervention.

[22:32]  7 tn Heb “your way.”

[22:32]  8 tn The verb יָרַט (yarat) occurs only here and in Job 16:11. Balaam is embarking on a foolish mission with base motives. The old rendering “perverse” is still acceptable.

[29:19]  9 tn Heb “he”; the referent (the subject of the warning in v. 18) has been specified in the translation for clarity.

[29:19]  10 tn Heb “in his heart.”

[29:19]  11 tn Or “invokes a blessing on himself.” A formalized word of blessing is in view, the content of which appears later in the verse.

[29:19]  12 tn Heb “heart.”

[29:19]  13 tn Heb “thus destroying.” For stylistic reasons the translation begins a new sentence here.

[29:19]  14 tn Heb “the watered with the parched.” The word “ground” is implied. The exact meaning of the phrase is uncertain although it appears to be figurative. This appears to be a proverbial observation employing a figure of speech (a merism) suggesting totality. That is, the Israelite who violates the letter and even spirit of the covenant will harm not only himself but everything he touches – “the watered and the parched.” Cf. CEV “you will cause the rest of Israel to be punished along with you.”

[31:7]  15 sn The meaning is “been led by what my eyes see.”

[31:7]  16 tc The word מֻאוּם (muum) could be taken in one of two ways. One reading is to represent מוּם (mum, “blemish,” see the Masorah); the other is for מְאוּמָה (mÿumah, “anything,” see the versions and the Kethib). Either reading fits the passage.

[81:12]  17 tn Heb “and I sent him away in the stubbornness of their heart.”

[81:12]  18 tn Heb “they walked in their counsel.” The prefixed verbal form is either preterite (“walked”) or a customary imperfect (“were walking”).

[7:24]  19 tn Or “They went backward and not forward”; Heb “They were to the backward and not to the forward.” The two phrases used here appear nowhere else in the Bible and the latter preposition plus adverb elsewhere is used temporally meaning “formerly” or “previously.” The translation follows the proposal of J. Bright, Jeremiah (AB), 57. Another option is “they turned their backs to me, not their faces,” understanding the line as a variant of a line in 2:27.

[23:17]  20 tn The translation reflects an emphatic construction where the infinitive absolute follows a participle (cf. GKC 343 §113.r).

[23:17]  21 tc The translation follows the Greek version. The Hebrew text reads, “who reject me, ‘The Lord has spoken, “Things…”’” The Greek version is to be preferred here because of (1) the parallelism of the lines “reject what the Lord has said” // “follow the stubborn inclinations of their own hearts;” (2) the preceding context which speaks of “visions of their own imaginations not of what the Lord has given them;” (3) the following context which denies that they have ever had access to the Lord’s secrets; (4) the general contexts earlier regarding false prophecy where rejection of the Lord’s word is in view (6:14 [see there v. 10]; 8:11 [see there v. 9]); (5) the meter of the poetic lines (the Hebrew meter is 3/5/4/3; the meter presupposed by the translation is 5/3/4/3 with the 3’s being their words). The difference is one of vocalization of the same consonants. The vocalization of the MT is יְהוָה מְנַאֲצַי דִּבֶּר [mÿnaatsay dibber yÿhvah]; the Hebrew Vorlage behind the Greek would be vocalized as מְנַאֲצֵי דְּבַר יְהוָה (mÿnaatsey dÿvar yÿhvah).

[23:17]  22 tn Heb “You will have peace.” But see the note on 14:13. See also 6:14 and 8:11.

[44:16]  23 tn Heb “the word [or message] you have spoken to us in the name of the Lord.” For an explanation of the rendering of “in the name of the Lord” see the study notes on 10:25 and 23:27.

[44:17]  24 tn Heb “that went out of our mouth.” I.e., everything we said, promised, or vowed.

[44:17]  25 tn Heb “sacrifice to the Queen of Heaven and pour out drink offerings to her.” The expressions have been combined to simplify and shorten the sentence. The same combination also occurs in vv. 18, 19.

[44:17]  26 tn Heb “saw [or experienced] no disaster/trouble/harm.”

[14:16]  27 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]  28 tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  29 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.

[2:2]  30 sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  31 tn Grk “walked.”

[2:2]  32 tn Or possibly “Aeon.”

[2:2]  33 tn Grk “domain, [place of] authority.”

[2:2]  34 tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  35 sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).

[2:2]  36 tn Grk “working in.”

[2:2]  37 sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.

[2:3]  38 sn Among whom. The relative pronoun phrase that begins v. 3 is identical, except for gender, to the one that begins v. 2 (ἐν αἵς [en Jais], ἐν οἵς [en Jois]). By the structure, the author is building an argument for our hopeless condition: We lived in sin and we lived among sinful people. Our doom looked to be sealed as well in v. 2: Both the external environment (kingdom of the air) and our internal motivation and attitude (the spirit that is now energizing) were under the devil’s thumb (cf. 2 Cor 4:4).

[2:3]  39 tn Grk “we all.”

[2:3]  40 tn Or “even.”

[2:3]  41 sn Children of wrath is a Semitic idiom which may mean either “people characterized by wrath” or “people destined for wrath.”

[2:3]  42 sn Eph 2:1-3. The translation of vv. 1-3 is very literal, even to the point of retaining the awkward syntax of the original. See note on the word dead in 2:1.

[2:1]  43 tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  44 sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.



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