Ulangan 31:16
Konteks31:16 Then the Lord said to Moses, “You are about to die, 1 and then these people will begin to prostitute themselves with the foreign gods of the land into which they 2 are going. They 3 will reject 4 me and break my covenant that I have made with them. 5
Ulangan 31:20
Konteks31:20 For after I have brought them 6 to the land I promised to their 7 ancestors – one flowing with milk and honey – and they 8 eat their fill 9 and become fat, then they 10 will turn to other gods and worship them; they will reject me and break my covenant.
Yudas 1:10-12
Konteks1:10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend. 11 1:11 Woe to them! For they have traveled down Cain’s path, 12 and because of greed 13 have abandoned themselves 14 to 15 Balaam’s error; hence, 16 they will certainly perish 17 in Korah’s rebellion. 1:12 These men are 18 dangerous reefs 19 at your love feasts, 20 feasting without reverence, 21 feeding only themselves. 22 They are 23 waterless 24 clouds, carried along by the winds; autumn trees without fruit 25 – twice dead, 26 uprooted;
Yudas 1:2
Konteks1:2 May mercy, peace, and love be lavished on you! 27
Kisah Para Rasul 17:14-15
Konteks17:14 Then the brothers sent Paul away to the coast 28 at once, but Silas and Timothy remained in Berea. 29 17:15 Those who accompanied Paul escorted him as far as Athens, 30 and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. 31
Nehemia 9:26-29
Konteks9:26 “Nonetheless they grew disobedient and rebelled against you; they disregarded your law. 32 They killed your prophets who had solemnly admonished them in order to cause them to return to you. They committed atrocious blasphemies. 9:27 Therefore you delivered them into the hand of their adversaries, who oppressed them. But in the time of their distress they called to you, and you heard from heaven. In your abundant compassion you provided them with deliverers to rescue them from 33 their adversaries.
9:28 “Then, when they were at rest again, they went back to doing evil before you. Then you abandoned them to 34 their enemies, and they gained dominion over them. When they again cried out to you, in your compassion you heard from heaven and rescued them time and again. 9:29 And you solemnly admonished them in order to return them to your law, but they behaved presumptuously and did not obey your commandments. They sinned against your ordinances – those by which an individual, if he obeys them, 35 will live. They boldly turned from you; 36 they rebelled 37 and did not obey.
Yeremia 31:32
Konteks31:32 It will not be like the old 38 covenant that I made with their ancestors 39 when I delivered them 40 from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” 41 says the Lord. 42
[31:16] 1 tn Heb “lie down with your fathers” (so NASB); NRSV “ancestors.”
[31:16] 2 tn Heb “he.” Smr, LXX, and the Targums read the plural “they,” which is necessary in any case in the translation because of contemporary English style. The third person singular also occurs in the Hebrew text twice more in this verse, three times in v. 17, once in v. 18, five times in v. 20, and four times in v. 21. Each time it is translated as third person plural for stylistic reasons.
[31:16] 3 tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.
[31:16] 4 tn Or “abandon” (TEV, NLT).
[31:16] 5 tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.
[31:20] 6 tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.
[31:20] 7 tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.
[31:20] 8 tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.
[31:20] 9 tn Heb “and are satisfied.”
[31:20] 10 tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.
[1:10] 11 tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.
[1:10] sn They instinctively comprehend. Like irrational animals, these false teachers do grasp one thing – the instinctive behavior of animals in heat. R. Bauckham (Jude, 2 Peter [WBC], 63) notes that “Though they claim to be guided by special spiritual insight gained in heavenly revelations, they are in fact following the sexual instincts which they share with the animals.” Jude’s focus is somewhat different from Peter’s: Peter argued that, like irrational animals who are born to be caught and killed, these men will be destroyed when destroying others (2 Pet 2:12). Jude, however, does not mention the destruction of animals, just that these false teachers will be destroyed for mimicking them.
[1:11] 12 tn Or “they have gone the way of Cain.”
[1:11] 14 tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).
[1:11] 16 tn Grk “and.” See note on “perish” later in this verse.
[1:11] 17 tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).
[1:12] 18 tn Grk “these are the men who are.”
[1:12] 19 tn Though σπιλάδες (spilades) is frequently translated “blemishes” or “stains,” such is actually a translation of the Greek word σπίλοι (spiloi). The two words are quite similar, especially in their root or lexical forms (σπιλάς [spila"] and σπίλος [spilos] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι. But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13, the term used is indeed σπίλος. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word σπιλάς was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as “rocks” – as pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that σπιλάδες here means “hidden rocks.” Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.
[1:12] 20 tc Several witnesses (A Cvid 1243 1846 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatai", “deceptions”) for ἀγάπαις (agapai", “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and should therefore be considered original.
[1:12] sn The danger of the false teachers at the love feasts would be especially pernicious, for the love feasts of the early church involved the Lord’s Supper, worship, and instruction.
[1:12] 21 tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22.
[1:12] 22 tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainw) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.
[1:12] 23 tn “They are” is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before “They are.” English usage requires breaking this into more than one sentence.
[1:12] 24 tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).
[1:12] 25 sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.
[1:12] 26 tn Grk “having died twice.”
[1:12] sn Twice dead probably has no relevance to the tree metaphor, but has great applicability to these false teachers. As in Rev 20:6, those who die twice are those who die physically and spiritually. The aphorism is true: “born once, die twice; born twice, die once” (cf. Rev 20:5; John 3, 11).
[1:2] 27 tn Grk “may mercy and peace and love be multiplied to you.”
[17:14] 28 tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).
[17:14] 29 tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.
[17:15] 30 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[17:15] 31 sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.
[9:26] 32 tn Heb “they cast your law behind their backs.”
[9:27] 33 tn Heb “from the hand of” (so NASB, NIV); NAB “from the power of.”
[9:28] 34 tn Heb “in the hand of” (so KJV, ASV); NAB “to the power of.”
[9:29] 35 tn Heb “if a man keep.” See note on the word “obey” in Neh 1:5.
[9:29] 36 tn Heb “they gave a stubborn shoulder.”
[9:29] 37 tn Heb “they stiffened their neck.”
[31:32] 38 tn The word “old” is not in the text but is implicit in the use of the word “new.” It is supplied in the translation for greater clarity.
[31:32] sn This refers to the Mosaic covenant which the nation entered into with God at Sinai and renewed on the plains of Moab. The primary biblical passages explicating this covenant are Exod 19–24 and the book of Deuteronomy; see as well the study note on Jer 11:2 for the form this covenant took and its relation to the warnings of the prophets. The renewed document of Deuteronomy was written down and provisions made for periodic public reading and renewal of commitment to it (Deut 31:9-13). Josiah had done this after the discovery of the book of the law (which was either Deuteronomy or a synopsis of it) early in the ministry of Jeremiah (2 Kgs 23:1-4; the date would be near 622
[31:32] 40 tn Heb “when I took them by the hand and led them out.”
[31:32] 41 tn Or “I was their master.” See the study note on 3:14.
[31:32] sn The metaphor of Yahweh as husband and Israel as wife has been used already in Jer 3 and is implicit in the repeated allusions to idolatry as spiritual adultery or prostitution. The best commentary on the faithfulness of God to his “husband-like” relation is seen in the book of Hosea, especially in Hos 1-3.
