Psalms 81:12

81:12 I gave them over to their stubborn desires; ¹ 

they did what seemed right to them. ² 

Jeremiah 23:33

23:33 The Lord said to me, “Jeremiah, ³  when one of these people, or a prophet, or a priest asks you, ‘What burdensome message ⁴  do you have from the Lord?’ Tell them, ‘You are the burden, ⁵  and I will cast you away. ⁶  I, the Lord, affirm it! ⁷ 

Hosea 4:17

4:17 Ephraim has attached himself to idols;

Do not go near him!

Hosea 9:12

9:12 Even if they raise their children,

I will take away every last one of them. ⁸ 

Woe to them!

For I will turn away from them.

Zechariah 11:8-9

11:8 Next I eradicated the three shepherds in one month, ⁹  for I ran out of patience with them and, indeed, they detested me as well. 11:9 I then said, “I will not shepherd you. What is to die, let it die, and what is to be eradicated, let it be eradicated. As for those who survive, let them eat each other’s flesh!”

Matthew 7:6

7:6 Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces. ¹⁰ 

Matthew 15:14

15:14 Leave them! They are blind guides. ¹¹  If someone who is blind leads another who is blind, ¹²  both will fall into a pit.”

Luke 8:37

8:37 Then ¹³  all the people of the Gerasenes ¹⁴  and the surrounding region ¹⁵  asked Jesus ¹⁶  to leave them alone, ¹⁷  for they were seized with great fear. ¹⁸  So ¹⁹  he got into the boat and left. ²⁰ 

John 8:21

Where Jesus Came From and Where He is Going

8:21 Then Jesus ²¹  said to them again, ²²  “I am going away, and you will look for me ²³  but will die in your sin. ²⁴  Where I am going you cannot come.”

John 12:36

12:36 While you have the light, believe in the light, so that you may become sons of light.” ²⁵  When Jesus had said these things, he went away and hid himself from them.

Acts 13:45-46

13:45 But when the Jews saw the crowds, they were filled with jealousy, ²⁶  and they began to contradict ²⁷  what Paul was saying ²⁸  by reviling him. ²⁹  13:46 Both Paul and Barnabas replied courageously, ³⁰  “It was necessary to speak the word of God ³¹  to you first. Since you reject it and do not consider yourselves worthy ³²  of eternal life, we ³³  are turning to the Gentiles. ³⁴ 

Acts 18:6

18:6 When they opposed him ³⁵  and reviled him, ³⁶  he protested by shaking out his clothes ³⁷  and said to them, “Your blood ³⁸  be on your own heads! I am guiltless! ³⁹  From now on I will go to the Gentiles!”

[81:12]  ¹ tn Heb “and I sent him away in the stubbornness of their heart.”

[81:12]  ² tn Heb “they walked in their counsel.” The prefixed verbal form is either preterite (“walked”) or a customary imperfect (“were walking”).

[23:33]  ³ tn The words “The Lord said to me, ‘Jeremiah” are not in the text. They are supplied in the translation for clarity to show the shift between the Lord addressing the people (second masculine plural) and the Lord addressing Jeremiah (second masculine singular).

[23:33]  ⁴ tn The meaning of vv. 33-40 is debated. The translation given here follows the general direction of NRSV and REB rather than that of NIV and the related direction taken by NCV and God’s Word. The meaning of vv. 33-40 are debated because of (1) the ambiguity involved in the word מָשָּׂא (masa’), which can mean either “burden” (as something carried or weighing heavily on a person; see, e.g., Exod 23:5; Num 4:27; 2 Sam 15:33; Ps 38:4) or “oracle” (of doom; see, e. g., Isa 13:1; Nah 1:1); (the translation is debated due to etymological concerns), (2) the ambiguity of the line in v. 36 which has been rendered “For what is ‘burdensome’ really pertains rather to what a person himself says” (Heb “the burden is to the man his word”), and (3) the text in v. 33 of “you are the burden.” Many commentaries see a wordplay on the two words “burden” and “oracle” which are homonyms. However, from the contrasts that are drawn in the passage, it is doubtful whether the nuance of “oracle” ever is in view. The word is always used in the prophets of an oracle of doom or judgment; it is not merely revelation of God which one of the common people would have been uttering (contra NIV). Jeremiah never uses the word in that sense nor does anyone else in the book of Jeremiah.

[23:33]  ⁵ tc The translation follows the Latin and Greek versions. The Hebrew text reads “What burden [i.e., burdensome message]?” The syntax of “what message?” is not in itself objectionable; the interrogative can function as an adjective (cf. BDB 552 s.v. מָה 1.a[a]). What is objectionable to virtually all the commentaries and lexicons is the unparalleled use of the accusative particle in front of the interrogative and the noun (see, e.g., BDB 672 s.v. III מָשָּׂא and GKC 365-66 §117.m, n. 3). The emendation only involves the redivision and revocalization of the same consonants: אֶת־מַה־מַשָּׂא (’et-mah-masa’) becomes אַתֶּם הַמָּשָּׂא (’atem hammasa’). This also makes a much more natural connection for the vav consecutive perfect that follows (cf. GKC 334 §112.x and compare Isa 6:7; Judg 13:3).

[23:33]  ⁶ tn The meaning “cast you away” is questioned by some because the word is regularly used of “forsaking” or “abandoning” (see, e.g., Jer 7:29; 12:7; 15:6). However, it is clearly use of “casting down” or “throwing away” in Ezek 29:5; 32:4 and that meaning is virtually assured in v. 39 where the verb is combined with the phrase “from my presence” which is elsewhere used in rejection contexts with verbs like “send away,” “throw out,” or “remove” (see BDB 819 s.v. פָּנֶה II.8.a). This is another example of the bracketing effect of a key word and should be rendered the same in the two passages. Moreover, it fits in nicely with the play on “burden” here.

[23:33]  ⁷ tn Heb “Oracle of the Lord.”

[9:12]  ⁸ tn Heb “I will bereave them from a man”; NRSV “I will bereave them until no one is left.”

[11:8]  ⁹ sn Zechariah is only dramatizing what God had done historically (see the note on the word “cedars” in 11:1). The “one month” probably means just any short period of time in which three kings ruled in succession. Likely candidates are Elah, Zimri, Tibni (1 Kgs 16:8-20); Zechariah, Shallum, Menahem (2 Kgs 15:8-16); or Jehoiakim, Jehoiachin, Zedekiah (2 Kgs 24:1–25:7).

[7:6]  ¹⁰ tn Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (“dogs…turn around and tear you to pieces”) and the second and third clauses belong together (“pigs…trample them under their feet”).

[15:14]  ¹¹ tc ‡ Most mss, some of which are significant, read “They are blind guides of the blind” (א¹ C L W Z Θ Ë^1,13 33 Ï lat). The shorter reading is read by א*^,2 B D 0237 Epiph. There is a distinct possibility of omission due to homoioarcton in א*; this manuscript has a word order variation which puts the word τυφλοί (tufloi, “blind”) right before the word τυφλῶν (tuflwn, “of the blind”). This does not explain the shorter reading, however, in the other witnesses, of which B and D are quite weighty. Internal considerations suggest that the shorter reading is original: “of the blind” was likely added by scribes to balance this phrase with Jesus’ following statement about the blind leading the blind, which clearly has two groups in view. A decision is difficult, but internal considerations here along with the strength of the witnesses argue that the shorter reading is more likely original. NA²⁷ places τυφλῶν in brackets, indicating doubts as to its authenticity.

[15:14]  ¹² tn Grk “If blind leads blind.”

[8:37]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ¹⁴ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ¹⁵ tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”

[8:37]  ¹⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ¹⁷ tn Or “to depart from them.”

[8:37]  ¹⁸ sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.

[8:37]  ¹⁹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.

[8:37]  ²⁰ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[8:21]  ²¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:21]  ²² tn The expression οὖν πάλιν (oun palin) indicates some sort of break in the sequence of events, but it is not clear how long. The author does not mention the interval between 8:12-20 and this next recorded dialogue. The feast of Tabernacles is past, and the next reference to time is 10:22, where the feast of the Dedication is mentioned. The interval is two months, and these discussions could have taken place at any time within that interval, as long as one assumes something of a loose chronological framework. However, if the material in the Fourth Gospel is arranged theologically or thematically, such an assumption would not apply.

[8:21]  ²³ tn Grk “you will seek me.”

[8:21]  ²⁴ tn The expression ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε (en th Jamartia Jumwn apoqaneisqe) is similar to an expression found in the LXX at Ezek 3:18, 20 and Prov 24:9. Note the singular of ἁμαρτία (the plural occurs later in v. 24). To die with one’s sin unrepented and unatoned would be the ultimate disaster to befall a person. Jesus’ warning is stern but to the point.

[12:36]  ²⁵ tn The idiom “sons of light” means essentially “people characterized by light,” that is, “people of God.”

[13:45]  ²⁶ sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

[13:45]  ²⁷ tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

[13:45]  ²⁸ tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:45]  ²⁹ tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.

[13:46]  ³⁰ tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ³¹ tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ³² tn Or “and consider yourselves unworthy.”

[13:46]  ³³ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ³⁴ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[18:6]  ³⁵ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:6]  ³⁶ tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.

[18:6]  ³⁷ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:6]  ³⁸ sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).

[18:6]  ³⁹ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”