Proverbs 1:32
Context1:32 For the waywardness 1 of the
simpletons will kill 2 them,
and the careless ease 3 of fools will destroy them.
Jeremiah 2:19
Context2:19 Your own wickedness will bring about your punishment.
Your unfaithful acts will bring down discipline on you. 4
Know, then, and realize how utterly harmful 5
it was for you to reject me, the Lord your God, 6
to show no respect for me,” 7
says the Lord God who rules over all. 8
Jeremiah 8:5
Context8:5 Why, then, do these people of Jerusalem 9
continually turn away from me in apostasy?
They hold fast to their deception. 10
They refuse to turn back to me. 11
Jeremiah 17:5
Context17:5 The Lord says,
“I will put a curse on people
who trust in mere human beings,
who depend on mere flesh and blood for their strength, 13
and whose hearts 14 have turned away from the Lord.
Hosea 4:16
Context4:16 Israel has rebelled 15 like a stubborn heifer!
Soon 16 the Lord will put them out to pasture
like a lamb in a broad field! 17
Zephaniah 1:6
Context1:6 and those who turn their backs on 18 the Lord
and do not want the Lord’s help or guidance.” 19
Hebrews 3:12
Context3:12 See to it, 20 brothers and sisters, 21 that none of you has 22 an evil, unbelieving heart that forsakes 23 the living God. 24
Hebrews 3:2
Context3:2 who is faithful to the one who appointed him, as Moses was also in God’s 25 house. 26
Hebrews 2:1
Context2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.
[1:32] 1 tn Heb “turning away” (so KJV). The term מְשׁוּבַת (mÿshuvat, “turning away”) refers to moral defection and apostasy (BDB 1000 s.v.; cf. ASV “backsliding”). The noun מְשׁוּבַת (“turning away”) which appears at the end of Wisdom’s speech in 1:32 is from the same root as the verb תָּשׁוּבוּ (tashuvu, “turn!”) which appears at the beginning of this speech in 1:23. This repetition of the root שׁוּב (shuv, “to turn”) creates a wordplay: Because fools refuse to “turn to” wisdom (1:23), they will be destroyed by their “turning away” from wisdom (1:32). The wordplay highlights the poetic justice of their judgment. But here they have never embraced the teaching in the first place; so it means turning from the advice as opposed to turning to it.
[1:32] 2 sn The Hebrew verb “to kill” (הָרַג, harag) is the end of the naive who refuse to change. The word is broad enough to include murder, massacre, killing in battle, and execution. Here it is judicial execution by God, using their own foolish choices as the means to ruin.
[1:32] 3 tn Heb “complacency” (so NASB, NIV, NRSV, NLT); NAB “smugness.” The noun שַׁלְוַה (shalvah) means (1) positively: “quietness; peace; ease” and (2) negatively: “self-sufficiency; complacency; careless security” (BDB 1017 s.v.), which is the sense here. It is “repose gained by ignoring or neglecting the serious responsibilities of life” (C. H. Toy, Proverbs [ICC], 29).
[2:19] 4 tn Or “teach you a lesson”; Heb “rebuke/chide you.”
[2:19] 5 tn Heb “how evil and bitter.” The reference is to the consequences of their acts. This is a figure of speech (hendiadys) where two nouns or adjectives joined by “and” introduce a main concept modified by the other noun or adjective.
[2:19] 6 tn Heb “to leave the
[2:19] 7 tn Heb “and no fear of me was on you.”
[2:19] 8 tn Heb “the Lord Yahweh, [the God of] hosts.” For the title Lord
[8:5] 9 tc The text is quite commonly emended, changing שׁוֹבְבָה הָעָם (shovÿvah ha’am) to שׁוֹבָב הָעָם (shovav ha’am) and omitting יְרוּשָׁלַםִ (yÿrushalaim); this is due to the anomaly of a feminine singular verb with a masculine singular subject and the fact that the word “Jerusalem” is absent from one Hebrew
[8:5] 10 tn Or “to their allegiance to false gods,” or “to their false professions of loyalty”; Heb “to deceit.” Either “to their mistaken beliefs” or “to their allegiance to false gods” would fit the preceding context. The former is more comprehensive than the latter and was chosen for that reason.
[8:5] 11 sn There is a continuing play on the same root word used in the preceding verse. Here the words “turn away from me,” “apostasy,” and “turn back to me” are all forms from the root that was translated “go the wrong way” and “turn around” in v. 4. The intended effect is to contrast Judah’s recalcitrant apostasy with the usual tendency to try and correct one’s mistakes.
[17:5] 12 sn Verses 5-11 are a collection of wisdom-like sayings (cf. Ps 1) which set forth the theme of the two ways and their consequences. It has as its background the blessings and the curses of Deut 28 and the challenge to faith in Deut 29-30 which climaxes in Deut 30:15-20. The nation is sinful and God is weary of showing them patience. However, there is hope for individuals within the nation if they will trust in him.
[17:5] 13 tn Heb “who make flesh their arm.” The “arm” is the symbol of strength and the flesh is the symbol of mortal man in relation to the omnipotent God. The translation “mere flesh and blood” reflects this.
[17:5] 14 sn In the psychology of ancient Hebrew thought the heart was the center not only of the emotions but of the thoughts and motivations. It was also the seat of moral conduct (cf. its placement in the middle of the discussion of moral conduct in Prov 4:20-27, i.e., in v. 23).
[4:16] 15 tn The Hebrew verb “has rebelled” (סָרַר, sarar) can also mean “to be stubborn.” This is the same root used in the simile: “like a stubborn (סֹרֵרָה, sorerah) heifer.” The similarity between Israel and a stubborn heifer is emphasized by the repetition of the same term.
[4:16] 16 tn The particle עַתָּה (’attah) often refers to the imminent or the impending future: “very soon” (BDB 774 s.v. עַתָּה 1.b). In Hosea it normally introduces imminent judgment (Hos 2:12; 4:16; 5:7; 8:8, 13; 10:2).
[4:16] 17 tn Or “How can the
[1:6] 18 tn Heb “turn back from [following] after.”
[1:6] 19 tn Heb “who do not seek the
[3:12] 21 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.
[3:12] 22 tn Grk “that there not be in any of you.”
[3:12] 23 tn Or “deserts,” “rebels against.”
[3:12] 24 tn Grk “in forsaking the living God.”
[3:2] 25 tn Grk “his”; in the translation the referent (God) has been specified for clarity.
[3:2] 26 tc ‡ The reading adopted by the translation follows a few early