1 Raja-raja 12:24

12:24 ‘The Lord says this: “Do not attack and make war with your brothers, the Israelites. Each of you go home, for I have caused this to happen.”’” ¹  They obeyed the Lord and went home as the Lord had ordered them to do. ² 

Yudas 1:7-8

1:7 So also ³  Sodom and Gomorrah and the neighboring towns, ⁴  since they indulged in sexual immorality and pursued unnatural desire ⁵  in a way similar to ⁶  these angels, ⁷  are now displayed as an example by suffering the punishment of eternal fire.

1:8 Yet these men, ⁸  as a result of their dreams, ⁹  defile the flesh, reject authority, ¹⁰  and insult ¹¹  the glorious ones. ¹² 

Yudas 1:24

Final Blessing

1:24 Now to the one who is able to keep you from falling, ¹³  and to cause you to stand, rejoicing, ¹⁴  without blemish ¹⁵  before his glorious presence, ¹⁶ 

Yudas 1:1

Salutation

1:1 From Jude, ¹⁷  a slave ¹⁸  of Jesus Christ and brother of James, ¹⁹  to those who are called, wrapped in the love of ²⁰  God the Father and kept for ²¹  Jesus Christ.

1 Samuel 4:10

4:10 So the Philistines fought. Israel was defeated; they all ran home. ²²  The slaughter was very great; thirty thousand foot soldiers fell in battle.

1 Samuel 4:2

4:2 The Philistines arranged their forces to fight ²³  Israel. As the battle spread out, ²⁴  Israel was defeated by ²⁵  the Philistines, who ²⁶  killed about four thousand men in the battle line in the field.

1 Samuel 19:8

19:8 Now once again there was war. So David went out to fight the Philistines. He defeated them thoroughly ²⁷  and they ran away from him.

1 Samuel 19:2

19:2 So Jonathan told David, “My father Saul is trying ²⁸  to kill you. So be careful tomorrow morning. Find ²⁹  a hiding place and stay in seclusion. ³⁰ 

Kisah Para Rasul 14:12

14:12 They began to call ³¹  Barnabas Zeus ³²  and Paul Hermes, ³³  because he was the chief speaker.

[12:24]  ¹ tn Heb “for this thing is from me.”

[12:24]  ² tn Heb “and they heard the word of the Lord and returned to go according to the word of the Lord.”

[1:7]  ³ tn Grk “as.”

[1:7]  ⁴ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ⁵ tn Grk “strange flesh.” This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of ἕτερος ({etero"; “strange,” “other”). When this is to be distinguished from ἄλλος (allos, “another”) it suggests “another of a different kind.” If so, would that properly describe homosexual behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.” However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ἐκπορνεύσασαι (ekporneusasai, “having indulged in sexual immorality”) and ἀπελθοῦσαι (apelqousai, “having pursued”) have concord with “cities” (πόλεις, poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.

[1:7]  ⁶ tn Or “in the same way as.”

[1:7]  ⁷ tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

[1:8]  ⁸ tn The reference is now to the false teachers.

[1:8]  ⁹ tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (|outoi, “these”), though the particular relationship is not clear. It could mean, “while dreaming,” “by dreaming,” or “because of dreaming.” This translation has adopted the last option as Jude’s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle ἐνυπνιαζόμενοι was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.

[1:8]  ¹⁰ tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: “they deny our Master and Lord, Jesus Christ.”

[1:8]  ¹¹ tn The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.”

[1:8]  ¹² sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them).

[1:24]  ¹³ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ¹⁴ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ¹⁵ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ¹⁶ tn Or “in the presence of his glory,” “before his glory.”

[1:1]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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.

[4:10]  ²² tn Heb “and they fled, each to his tents.”

[4:2]  ²³ tn Heb “to meet.”

[4:2]  ²⁴ tn The MT has וַתִּטֹּשׁ (vattittosh), from the root נטשׁ (ntsh). This verb normally means “to leave,” “to forsake,” or “to permit,” but such an idea does not fit this context very well. Many scholars have suspected that the text originally read either וַתֵּט (vattet, “and it spread out”), from the root נטה (nth), or וַתִּקֶשׁ (vattiqesh, “and it grew fierce”), from the root קשׂה (qsh). The former suggestion is apparently supported by the LXX ἔκλινεν (eklinen, “it inclined”) and is adopted in the translation.

[4:2]  ²⁵ tn Heb “before.”

[4:2]  ²⁶ tn Heb “the Philistines, and they killed.” The pronoun “they” has been translated as a relative pronoun (“who”) to make it clear to the English reader that the Philistines were the ones who did the killing.

[19:8]  ²⁷ tn Heb “and he struck them down with a great blow.”

[19:2]  ²⁸ tn Heb “seeking.”

[19:2]  ²⁹ tn Heb “stay in.”

[19:2]  ³⁰ tn Heb “and hide yourself.”

[14:12]  ³¹ tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

[14:12]  ³² sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

[14:12]  ³³ sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).