Psalms 36:2

36:2 for he is too proud

to recognize and give up his sin. ¹ 

Psalms 50:16-21

50:16 God says this to the evildoer: ² 

“How can you declare my commands,

and talk about my covenant? ³ 

50:17 For you hate instruction

and reject my words. ⁴ 

50:18 When you see a thief, you join him; ⁵ 

you associate with men who are unfaithful to their wives. ⁶ 

50:19 You do damage with words, ⁷ 

and use your tongue to deceive. ⁸ 

50:20 You plot against your brother; ⁹ 

you slander your own brother. ¹⁰ 

50:21 When you did these things, I was silent, ¹¹ 

so you thought I was exactly like you. ¹² 

But now I will condemn ¹³  you

and state my case against you! ¹⁴ 

Jeremiah 2:18-19

2:18 What good will it do you ¹⁵  then ¹⁶  to go down to Egypt

to seek help from the Egyptians? ¹⁷ 

What good will it do you ¹⁸  to go over to Assyria

to seek help from the Assyrians? ¹⁹ 

2:19 Your own wickedness will bring about your punishment.

Your unfaithful acts will bring down discipline on you. ²⁰ 

Know, then, and realize how utterly harmful ²¹ 

it was for you to reject me, the Lord your God, ²² 

to show no respect for me,” ²³ 

says the Lord God who rules over all. ²⁴ 

Jeremiah 2:22-23

2:22 You can try to wash away your guilt with a strong detergent.

You can use as much soap as you want.

But the stain of your guilt is still there for me to see,” ²⁵ 

says the Lord God. ²⁶ 

2:23 “How can you say, ‘I have not made myself unclean.

I have not paid allegiance to ²⁷  the gods called Baal.’

Just look at the way you have behaved in the Valley of Hinnom! ²⁸ 

Think about the things you have done there!

You are like a flighty, young female camel

that rushes here and there, crisscrossing its path. ²⁹ 

Jeremiah 2:34-37

2:34 Even your clothes are stained with

the lifeblood of the poor who had not done anything wrong;

you did not catch them breaking into your homes. ³⁰ 

Yet, in spite of all these things you have done, ³¹ 

2:35 you say, ‘I have not done anything wrong,

so the Lord cannot really be angry with me any more.’

But, watch out! ³²  I will bring down judgment on you

because you say, ‘I have not committed any sin.’

2:36 Why do you constantly go about

changing your political allegiances? ³³ 

You will get no help from Egypt

just as you got no help from Assyria. ³⁴ 

2:37 Moreover, you will come away from Egypt

with your hands covering your faces in sorrow and shame ³⁵ 

because the Lord will not allow your reliance on them to be successful

and you will not gain any help from them. ³⁶ 

Malachi 3:13-15

Resistance to the Lord through Self-sufficiency

3:13 “You have criticized me sharply,” ³⁷  says the Lord, “but you ask, ‘How have we criticized you?’ 3:14 You have said, ‘It is useless to serve God. How have we been helped ³⁸  by keeping his requirements and going about like mourners before the Lord who rules over all? ³⁹  3:15 So now we consider the arrogant to be happy; indeed, those who practice evil are successful. ⁴⁰  In fact, those who challenge ⁴¹  God escape!’”

Luke 19:22

19:22 The king ⁴²  said to him, ‘I will judge you by your own words, ⁴³  you wicked slave! ⁴⁴  So you knew, did you, that I was a severe ⁴⁵  man, withdrawing what I didn’t deposit and reaping what I didn’t sow?

Romans 3:19

3:19 Now we know that whatever the law says, it says to those who are under ⁴⁶  the law, so that every mouth may be silenced and the whole world may be held accountable to God.

Romans 3:1

3:1 Therefore what advantage does the Jew have, or what is the value of circumcision?

Colossians 4:5

4:5 Conduct yourselves ⁴⁷  with wisdom toward outsiders, making the most of the opportunities.

[36:2]  ¹ tn Heb “for it causes to be smooth to him in his eyes to find his sin to hate.” The meaning of the Hebrew text is unclear. Perhaps the point is this: His rebellious attitude makes him reject any notion that God will hold him accountable. His attitude also prevents him from recognizing and repudiating his sinful ways.

[50:16]  ² tn Heb “evil [one].” The singular adjective is used here in a representative sense; it refers to those within the larger covenant community who have blatantly violated the Lord’s commandments. In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander, and cheat others (Ps 37:21).

[50:16]  ³ tn Heb “What to you to declare my commands and lift up my covenant upon your mouth?” The rhetorical question expresses sarcastic amazement. The Lord is shocked that such evildoers would give lip-service to his covenantal demands, for their lifestyle is completely opposed to his standards (see vv. 18-20).

[50:17]  ⁴ tn Heb “and throw my words behind you.”

[50:18]  ⁵ tn Heb “you run with him.”

[50:18]  ⁶ tn Heb “and with adulterers [is] your portion.”

[50:19]  ⁷ tn Heb “your mouth you send with evil.”

[50:19]  ⁸ tn Heb “and your tongue binds together [i.e., “frames”] deceit.”

[50:20]  ⁹ tn Heb “you sit, against your brother you speak.” To “sit” and “speak” against someone implies plotting against that person (see Ps 119:23).

[50:20]  ¹⁰ tn Heb “against the son of your mother you give a fault.”

[50:21]  ¹¹ tn Heb “these things you did and I was silent.” Some interpret the second clause (“and I was silent”) as a rhetorical question expecting a negative answer, “[When you do these things], should I keep silent?” (cf. NEB). See GKC 335 §112.cc.

[50:21]  ¹² tn The Hebrew infinitive construct (הֱיוֹת, heyot) appears to function like the infinitive absolute here, adding emphasis to the following finite verbal form (אֶהְיֶה, ’ehyeh). See GKC 339-40 §113.a. Some prefer to emend הֱיוֹת (heyot) to the infinitive absolute form הָיוֹ (hayo).

[50:21]  ¹³ tn Or “rebuke” (see v. 8).

[50:21]  ¹⁴ tn Heb “and I will set in order [my case against you] to your eyes.” The cohortative form expresses the Lord’s resolve to accuse and judge the wicked.

[2:18]  ¹⁵ tn Heb “What to you to the way.”

[2:18]  ¹⁶ tn The introductory particle וְעַתָּה (vÿ’attah, “and now”) carries a logical, not temporal, connotation here (cf. BDB 274 s.v. עַתָּה 2.b).

[2:18]  ¹⁷ tn Heb “to drink water from the Shihor [a branch of the Nile].” The reference is to seeking help through political alliance with Egypt as opposed to trusting in God for help. This is an extension of the figure in 2:13.

[2:18]  ¹⁸ tn Heb “What to you to the way.”

[2:18]  ¹⁹ tn Heb “to drink water from the River [a common designation in biblical Hebrew for the Euphrates River].” This refers to seeking help through political alliance. See the preceding note.

[2:19]  ²⁰ tn Or “teach you a lesson”; Heb “rebuke/chide you.”

[2:19]  ²¹ 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]  ²² tn Heb “to leave the Lord your God.” The change in person is intended to ease the problem of the rapid transition, which is common in Hebrew style but not in English, from third to first person between this line and the next.

[2:19]  ²³ tn Heb “and no fear of me was on you.”

[2:19]  ²⁴ tn Heb “the Lord Yahweh, [the God of] hosts.” For the title Lord God see the study note on 1:6. For the title “who rules over all” see the following study note. The title “the Lord who rules over all” is a way of rendering the title “Yahweh of armies.” It is an abbreviation of a longer title “Yahweh the God of armies” which occurs five times in Jeremiah (see, e.g., 44:7). The abbreviated title occurs seventy-seven times in the book of Jeremiah. On thirty-two occasions it is further qualified by the title “the God of Israel,” showing his special relation to Israel. On six occasions it is preceded by the title “Lord” (see, e.g., 46:10) and twice it is preceded by the title “the King” (see, e.g., 51:17). Both titles emphasize his sovereignty. Twice it is said that he is the maker of all things (10:16; 51:19), and once it is said that he made the earth and the people and animals on it and gives them into the control of whomever he wishes (27:4-5). On two occasions it is emphasized that he also made the heavenly elements and controls the natural elements of wind, rain, thunder, and hail (31:35; 51:14-16). All this is consistent with usage elsewhere where the “armies” over which he has charge are identified as (1) the angels which surround his throne (Isa 6:3, 5; 1 Kgs 22:19) and which he sends to protect his servants (2 Kgs 6:17), (2) the natural forces of thunder, rain, and hail (Isa 29:6; Josh 10:11; Judg 5:4, 5) through which he sends the enemy into panic and “gums” up their chariot wheels, (3) the armies of Israel (1 Sam 17:45) which he leads into battle (Num 10:34-35; Josh 5:14, 15) and for whom he fights as a mighty warrior (Exod 15:3; Isa 42:13; Ps 24:8), and even (4) the armies of the nations which he musters against his disobedient people (Isa 13:14). This title is most commonly found in the messenger formula “Thus says…” introducing both oracles of judgment (on Israel [e.g., 9:7, 15] and on the nations [e.g. 46:19; 50:18]; and see in general 25:29-32). It emphasizes his sovereignty as the king and creator, the lord of creation and of history, and the just judge who sees and knows all (11:20; 20:12) and judges each person and nation according to their actions (Jer 32:18-19). In the first instance (in the most dominant usage) this will involve the punishment of his own people through the agency of the Babylonians (cf., e.g., 25:8-9). But it will also include the punishment of all nations, including Babylon itself (cf. Jer 25:17-26, 32-38), and will ultimately result in the restoration of his people and a new relation with them (30:8; 31:35-37).

[2:22]  ²⁵ tn Heb “Even if you wash with natron/lye, and use much soap, your sin is a stain before me.”

[2:22]  ²⁶ tn Heb “Lord Yahweh.” For an explanation of this title see the study notes on 1:6.

[2:23]  ²⁷ tn Heb “I have not gone/followed after.” See the translator’s note on 2:5 for the meaning and usage of this idiom.

[2:23]  ²⁸ tn Heb “Look at your way in the valley.” The valley is an obvious reference to the Valley of Hinnom where Baal and Molech were worshiped and child sacrifice was practiced.

[2:23]  ²⁹ sn The metaphor is intended to depict Israel’s lack of clear direction and purpose without the Lord’s control.

[2:34]  ³⁰ tn The words “for example” are implicit and are supplied in the translation for clarification. This is only one example of why their death was not legitimate.

[2:34]  ³¹ tn KJV and ASV read this line with 2:34. The ASV makes little sense and the KJV again erroneously reads the archaic second person feminine singular perfect as first person common singular. All the modern English versions and commentaries take this line with 2:35.

[2:35]  ³² tn This is an attempt to render the Hebrew particle often translated “behold” (הִנֵּה, hinneh) in a meaningful way in this context. See further the translator’s note on the word “really” in 1:6.

[2:36]  ³³ tn Heb “changing your way.” The translation follows the identification of the Hebrew verb here as a defective writing of a form (תֵּזְלִי [tezÿli] instead of תֵּאזְלִי [te’zÿli]) from a verb meaning “go/go about” (אָזַל [’azal]; cf. BDB 23 s.v. אָזַל). Most modern English versions, commentaries, and lexicons read it from a root meaning “to treat cheaply [or lightly]” (תָּזֵלִּי [tazelli] from the root זָלַל (zalal); cf. HALOT 261 s.v. זָלַל); hence, “Why do you consider it such a small matter to…”

[2:36]  ³⁴ tn Heb “You will be ashamed/disappointed by Egypt, just as you were ashamed/ disappointed by Assyria.”

[2:37]  ³⁵ tn Heb “with your hands on your head.” For the picture here see 2 Sam 13:19.

[2:37]  ³⁶ tn Heb “The Lord has rejected those you trust in; you will not prosper by/from them.”

[3:13]  ³⁷ tn Heb “your words are hard [or “strong”] against me”; cf. NIV “said harsh things against me”; TEV, NLT “said terrible things about me.”

[3:14]  ³⁸ tn Heb “What [is the] profit”; NIV “What did we gain.”

[3:14]  ³⁹ sn The people’s public display of self-effacing piety has gone unrewarded by the Lord. The reason, of course, is that it was blatantly hypocritical.

[3:15]  ⁴⁰ tn Heb “built up” (so NASB); NIV, NRSV “prosper”; NLT “get rich.”

[3:15]  ⁴¹ tn Or “test”; NRSV, CEV “put God to the test.”

[19:22]  ⁴² tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ⁴³ tn Grk “out of your own mouth” (an idiom).

[19:22]  ⁴⁴ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ⁴⁵ tn Or “exacting,” “harsh,” “hard.”

[3:19]  ⁴⁶ tn Grk “in,” “in connection with.”

[4:5]  ⁴⁷ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).