Kejadian 6:3
Konteks6:3 So the Lord said, “My spirit will not remain in 1 humankind indefinitely, 2 since 3 they 4 are mortal. 5 They 6 will remain for 120 more years.” 7
Yudas 1:25
Konteks1:25 to the only God our Savior through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time, and now, and for all eternity. Amen.
Yudas 1:14
Konteks1:14 Now Enoch, the seventh in descent beginning with Adam, 8 even prophesied of them, 9 saying, “Look! The Lord is coming 10 with thousands and thousands 11 of his holy ones,
Yudas 1:20
Konteks1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, 12
Yudas 1:1
Konteks1:1 From Jude, 13 a slave 14 of Jesus Christ and brother of James, 15 to those who are called, wrapped in the love of 16 God the Father and kept for 17 Jesus Christ.
1 Samuel 10:10
Konteks10:10 When Saul and his servant 18 arrived at Gibeah, a company of prophets was coming out to meet him. Then the spirit of God rushed upon Saul 19 and he prophesied among them.
1 Samuel 16:14
Konteks16:14 Now the Spirit of the Lord had turned away from Saul, and an evil spirit 20 from the Lord tormented him.
1 Samuel 16:2
Konteks16:2 Samuel replied, “How can I go? Saul will hear about it and kill me!” But the Lord said, “Take a heifer with you 21 and say, ‘I have come to sacrifice to the Lord.’
1 Samuel 7:15
Konteks7:15 So Samuel led 22 Israel all the days of his life.
Yesaya 63:10-11
Konteks63:10 But they rebelled and offended 23 his holy Spirit, 24
so he turned into an enemy
and fought against them.
63:11 His people remembered the ancient times. 25
Where is the one who brought them up out of the sea,
along with the shepherd of 26 his flock?
Where is the one who placed his holy Spirit among them, 27
[6:3] 1 tn The verb form יָדוֹן (yadon) only occurs here. Some derive it from the verbal root דִּין (din, “to judge”) and translate “strive” or “contend with” (so NIV), but in this case one expects the form to be יָדִין (yadin). The Old Greek has “remain with,” a rendering which may find support from an Arabic cognate (see C. Westermann, Genesis, 1:375). If one interprets the verb in this way, then it is possible to understand רוּחַ (ruakh) as a reference to the divine life-giving spirit or breath, rather than the
[6:3] 3 tn The form בְּשַׁגַּם (bÿshagam) appears to be a compound of the preposition בְּ (beth, “in”), the relative שֶׁ (she, “who” or “which”), and the particle גַּם (gam, “also, even”). It apparently means “because even” (see BDB 980 s.v. שֶׁ).
[6:3] 4 tn Heb “he”; the plural pronoun has been used in the translation since “man” earlier in the verse has been understood as a collective (“humankind”).
[6:3] 6 tn See the note on “they” earlier in this verse.
[6:3] 7 tn Heb “his days will be 120 years.” Some interpret this to mean that the age expectancy of people from this point on would be 120, but neither the subsequent narrative nor reality favors this. It is more likely that this refers to the time remaining between this announcement of judgment and the coming of the flood.
[1:14] 8 tn Grk “the seventh from Adam.”
[1:14] sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.
[1:14] 9 tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).
[1:14] 10 tn Grk “has come,” a proleptic aorist.
[1:14] 11 tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.
[1:20] 12 tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.
[1:1] 13 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 14 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 15 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
[1:1] 16 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”
[1:1] 17 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.
[10:10] 18 tc Two medieval Hebrew
[10:10] tn Heb “they”; the referents (Saul and his servant) have been specified in the translation for clarity.
[10:10] 19 tn Heb “him”; the referent (Saul) has been specified in the translation for clarity.
[16:14] 20 tn Or “an injurious spirit”; cf. NLT “a tormenting spirit.” The phrase need not refer to an evil, demonic spirit. The Hebrew word translated “evil” may refer to the character of the spirit or to its effect upon Saul. If the latter, another translation option might be “a mischief-making spirit.”
[16:2] 21 tn Heb “in your hand.”
[7:15] 22 tn Heb “judged” (also in v. 17).
[63:10] 23 tn Or “grieved, hurt the feelings of.”
[63:10] 24 sn The phrase “holy Spirit” occurs in the OT only here (in v. 11 as well) and in Ps 51:11 (51:13 HT), where it is associated with the divine presence.
[63:11] 25 tn Heb “and he remembered the days of antiquity, Moses, his people.” The syntax of the statement is unclear. The translation assumes that “his people” is the subject of the verb “remembered.” If original, “Moses” is in apposition to “the days of antiquity,” more precisely identifying the time period referred to. However, the syntactical awkwardness suggests that “Moses” may have been an early marginal note (perhaps identifying “the shepherd of his flock” two lines later) that has worked its way into the text.
[63:11] 26 tn The Hebrew text has a plural form, which if retained and taken as a numerical plural, would probably refer to Moses, Aaron, and the Israelite tribal leaders at the time of the Exodus. Most prefer to emend the form to the singular (רָעָה, ra’ah) and understand this as a reference just to Moses.
