Romans 3:23
New English Translation
23 for all have sinned and fall short of the glory of God.
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Genesis 6:11-12
New English Translation
11 The earth was ruined[a] in the sight of[b] God; the earth was filled with violence.[c] 12 God saw the earth, and indeed[d] it was ruined,[e] for all living creatures[f] on the earth were sinful.[g]
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- Genesis 6:11 tn Apart from Gen 6:11-12, the Niphal form of this verb occurs in Exod 8:20 HT (8:24 ET), where it describes the effect of the swarms of flies on the land of Egypt; Jer 13:7 and 18:4, where it is used of a “ruined” belt and “marred” clay pot, respectively; and Ezek 20:44, where it describes Judah’s morally “corrupt” actions. The sense “morally corrupt” fits well in Gen 6:11 because of the parallelism (note “the earth was filled with violence”). In this case “earth” would stand by metonymy for its sinful inhabitants. However, the translation “ruined” works just as well, if not better. In this case humankind’s sin is viewed as having an adverse effect upon the earth. Note that vv. 12b-13 make a distinction between the earth and the living creatures who live on it.
- Genesis 6:11 tn Heb “before.”
- Genesis 6:11 tn The Hebrew word translated “violence” refers elsewhere to a broad range of crimes, including unjust treatment (Gen 16:5; Amos 3:10), injurious legal testimony (Deut 19:16), deadly assault (Gen 49:5), murder (Judg 9:24), and rape (Jer 13:22).
- Genesis 6:12 tn Or “God saw how corrupt the earth was.”
- Genesis 6:12 tn The repetition in the text (see v. 11) emphasizes the point.
- Genesis 6:12 tn Heb “flesh.” Since moral corruption is in view here, most modern western interpreters understand the referent to be humankind. However, the phrase “all flesh” is used consistently of humankind and the animals in Gen 6-9 (6:17, 19; 7:15-16, 21; 8:17; 9:11, 15-17), suggesting that the author intends to picture all living creatures, humankind and animals, as guilty of moral failure. This would explain why the animals, not just humankind, are victims of the ensuing divine judgment. The OT sometimes views animals as morally culpable (Gen 9:5; Exod 21:28-29; Jonah 3:7-8). The OT also teaches that a person’s sin can contaminate others (people and animals) in the sinful person’s sphere (see the story of Achan, especially Josh 7:10). So the animals could be viewed here as morally contaminated because of their association with sinful humankind.
- Genesis 6:12 tn Heb “had corrupted its way.” The third masculine singular pronominal suffix on “way” refers to the collective “all flesh.” The construction “corrupt one’s way” occurs only here (though Ezek 16:47 uses the Hiphil in an intransitive sense with the preposition ב [bet, “in”] followed by “ways”). The Hiphil of שָׁחָת (shakhat) means “to ruin, to destroy, to corrupt,” often as here in a moral/ethical sense. The Hebrew term דֶּרֶךְ (derekh, “way”) here refers to behavior or moral character, a sense that it frequently carries (see BDB 203 s.v. דֶּרֶךְ 6.a).
1 Kings 8:46
New English Translation
46 “The time will come when your people[a] will sin against you (for there is no one who is sinless!) and you will be angry with them and deliver them over to their enemies, who will take them as prisoners to their own land,[b] whether far away or close by.
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- 1 Kings 8:46 tn Heb “they”; the referent (your people) has been specified in the translation for clarity.
- 1 Kings 8:46 tn Heb “the land of the enemy.”
2 Chronicles 6:36
New English Translation
36 “The time will come when your people[a] will sin against you (for there is no one who is sinless!) and you will be angry at them and deliver them over to their enemies, who will take them as prisoners to their land, whether far away or close by.
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- 2 Chronicles 6:36 tn Heb “they”; the referent (God’s people) has been specified in the translation for clarity.
Ecclesiastes 7:20
New English Translation
20 For[a] there is not one truly[b] righteous person on the earth
who continually does good and never sins.
Footnotes
- Ecclesiastes 7:20 tn The introductory particle כִּי (ki) is rendered variously: “for” (KJV); “indeed” (NASB); not translated (NIV); “for” (NJPS). The particle functions in an explanatory sense, explaining the need for wisdom in v. 19. Righteousness alone cannot always protect a person from calamity (7:15-16); therefore, something additional, such as wisdom, is needed. The need for wisdom as protection from calamity is particularly evident in the light of the fact that no one is truly righteous (7:19-20).
- Ecclesiastes 7:20 tn The term “truly” does not appear in the Hebrew text, but is supplied in the translation for clarity. Qoheleth does not deny the existence of some people who are relatively righteous.
Isaiah 53:6
New English Translation
6 All of us had wandered off like sheep;
each of us had strayed off on his own path,
but the Lord caused the sin of all of us to attack him.[a]
Footnotes
- Isaiah 53:6 tn Elsewhere the Hiphil of פָגַע (pagaʿ) means “to intercede verbally” (Jer 15:11; 36:25) or “to intervene militarily” (Isa 59:16), but neither nuance fits here. Apparently here the Hiphil is the causative of the normal Qal meaning, “encounter, meet, touch.” The Qal sometimes refers to a hostile encounter or attack; when used in this way the object is normally introduced by the preposition בְּ (bet, see Josh 2:16; Judg 8:21; 15:12, etc.). Here the causative Hiphil has a double object—the Lord makes “sin” attack “him” (note that the object attacked is introduced by the preposition בְּ. In their sin the group was like sheep who had wandered from God’s path. They were vulnerable to attack; the guilt of their sin was ready to attack and destroy them. But then the servant stepped in and took the full force of the attack.
Romans 1:18-32
New English Translation
The Condemnation of the Unrighteous
18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people[a] who suppress the truth by their[b] unrighteousness,[c] 19 because what can be known about God is plain to them,[d] because God has made it plain to them. 20 For since the creation of the world his invisible attributes—his eternal power and divine nature—have been clearly seen, because they are understood through what has been made. So people[e] are without excuse. 21 For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts[f] were darkened. 22 Although they claimed[g] to be wise, they became fools 23 and exchanged the glory of the immortal God for an image resembling mortal human beings[h] or birds or four-footed animals[i] or reptiles.
24 Therefore God gave them over[j] in the desires of their hearts to impurity,[k] to dishonor[l] their bodies among themselves.[m] 25 They[n] exchanged the truth of God for a lie[o] and worshiped and served the creation[p] rather than the Creator, who is blessed forever! Amen.
26 For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones,[q] 27 and likewise the men also abandoned natural relations with women[r] and were inflamed in their passions[s] for one another. Men[t] committed shameless acts with men and received in themselves the due penalty for their error.
28 And just as they did not see fit to acknowledge God,[u] God gave them over to a depraved mind, to do what should not be done.[v] 29 They are filled[w] with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with[x] envy, murder, strife, deceit, hostility. They are gossips, 30 slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, 31 senseless, covenant-breakers,[y] heartless, ruthless. 32 Although they fully know[z] God’s righteous decree that those who practice such things deserve to die,[aa] they not only do them but also approve of those who practice them.[ab]
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- Romans 1:18 tn The genitive ἀνθρώπων could be taken as an attributed genitive, in which case the phrase should be translated “against all ungodly and unrighteous people” (cf. “the truth of God” in v. 25 which is also probably an attributed genitive). C. E. B. Cranfield takes the section 1:18-32 to refer to all people (not just Gentiles), while 2:1-3:20 points out that the Jew is no exception (Romans [ICC], 1:104-6; 1:137-38).
- Romans 1:18 tn “Their” is implied in the Greek, but is supplied because of English style.
- Romans 1:18 tn Or “by means of unrighteousness.” Grk “in (by) unrighteousness.”
- Romans 1:19 tn Grk “is manifest to/in them.”
- Romans 1:20 tn Grk “they”; the referent (people) has been specified in the translation for clarity.
- Romans 1:21 tn Grk “heart.”
- Romans 1:22 tn The participle φάσκοντες (phaskontes) is used concessively here.
- Romans 1:23 tn Grk “exchanged the glory of the incorruptible God in likeness of an image of corruptible man.” Here there is a wordplay on the Greek terms ἄφθαρτος (aphthartos, “immortal, imperishable, incorruptible”) and φθαρτός (phthartos, “mortal, corruptible, subject to decay”).
- Romans 1:23 sn Possibly an allusion to Ps 106:19-20.
- Romans 1:24 sn Possibly an allusion to Ps 81:12.
- Romans 1:24 tn Or “God delivered them up to the desires of their hearts for impurity.” It is possible that a technical, legal idiom is used here; if so, it would describe God delivering sinners up to a custodian for punishment (see R. Jewett, Romans [Hermeneia], 166-67). In this instance, then, sinners would be given over to their own desires for the express purpose of working more impurity.
- Romans 1:24 tn The genitive articular infinitive τοῦ ἀτιμάζεσθαι (tou atimazesthai, “to dishonor”) has been taken as (1) an infinitive of purpose; (2) an infinitive of result; or (3) an epexegetical (i.e., explanatory) infinitive, expanding the previous clause.
- Romans 1:24 tn Grk “among them.”
- Romans 1:25 tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- Romans 1:25 tn Grk “the lie.”
- Romans 1:25 tn Or “creature, created things.”
- Romans 1:26 tn Grk “for their females exchanged the natural function for that which is contrary to nature.” The term χρῆσις (chrēsis) has the force of “sexual relations” here (L&N 23.65).
- Romans 1:27 tn Grk “likewise so also the males abandoning the natural function of the female.”
- Romans 1:27 tn Grk “burned with intense desire” (L&N 25.16).
- Romans 1:27 tn Grk “another, men committing…and receiving,” continuing the description of their deeds. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- Romans 1:28 tn Grk “and just as they did not approve to have God in knowledge.”
- Romans 1:28 tn Grk “the things that are improper.”
- Romans 1:29 tn Grk “being filled” or “having been filled,” referring to those described in v. 28. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- Romans 1:29 tn Grk “malice, full of,” continuing the description. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- Romans 1:31 tn Or “promise-breakers.”
- Romans 1:32 tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- Romans 1:32 tn Grk “are worthy of death.”
- Romans 1:32 sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.
James 3:2
New English Translation
2 For we all stumble[a] in many ways. If someone does not stumble[b] in what he says,[c] he is a perfect individual,[d] able to control the entire body as well.
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