Keluaran 19:6
Konteks19:6 and you will be to me 1 a kingdom of priests 2 and a holy nation.’ 3 These are the words that you will speak to the Israelites.”
Yudas 1:20
Konteks1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, 4
Yudas 1:1
Konteks1:1 From Jude, 5 a slave 6 of Jesus Christ and brother of James, 7 to those who are called, wrapped in the love of 8 God the Father and kept for 9 Jesus Christ.
1 Samuel 2:10
Konteks2:10 The Lord shatters 10 his adversaries; 11
he thunders against them from 12 the heavens.
The Lord executes judgment to the ends of the earth.
He will strengthen 13 his king
and exalt the power 14 of his anointed one.” 15
1 Samuel 7:10
Konteks7:10 As Samuel was offering burnt offerings, the Philistines approached to do battle with Israel. 16 But on that day the Lord thundered loudly against the Philistines. He caused them to panic, and they were defeated by 17 Israel.
1 Samuel 12:17-18
Konteks12:17 Is this not the time of the wheat harvest? I will call on the Lord so that he makes it thunder and rain. Realize and see what a great sin you have committed before the Lord by asking for a king for yourselves.”
12:18 So Samuel called to the Lord, and the Lord made it thunder and rain that day. All the people were very afraid of both the Lord and Samuel.
Ayub 37:2-5
Konteks37:2 Listen carefully 18 to the thunder of his voice,
to the rumbling 19 that proceeds from his mouth.
37:3 Under the whole heaven he lets it go,
even his lightning to the far corners 20 of the earth.
37:4 After that a voice roars;
he thunders with an exalted voice,
and he does not hold back his lightning bolts 21
when his voice is heard.
37:5 God thunders with his voice in marvelous ways; 22
he does great things beyond our understanding. 23
Ayub 40:9
Konteks40:9 Do you have an arm as powerful as God’s, 24
and can you thunder with a voice like his?
Mazmur 29:3-9
Konteks29:3 The Lord’s shout is heard over the water; 25
the majestic God thunders, 26
the Lord appears over the surging water. 27
29:4 The Lord’s shout is powerful, 28
the Lord’s shout is majestic. 29
29:5 The Lord’s shout breaks 30 the cedars,
the Lord shatters 31 the cedars of Lebanon. 32
29:6 He makes Lebanon skip like a calf
and Sirion 33 like a young ox. 34
29:7 The Lord’s shout strikes 35 with flaming fire. 36
29:8 The Lord’s shout shakes 37 the wilderness,
the Lord shakes the wilderness of Kadesh. 38
29:9 The Lord’s shout bends 39 the large trees 40
and strips 41 the leaves from the forests. 42
Everyone in his temple says, “Majestic!” 43
Mazmur 77:16-19
Konteks77:16 The waters 44 saw you, O God,
the waters saw you and trembled. 45
Yes, the depths of the sea 46 shook with fear. 47
77:17 The clouds poured down rain; 48
the skies thundered. 49
Yes, your arrows 50 flashed about.
77:18 Your thunderous voice was heard in the wind;
the lightning bolts lit up the world;
the earth trembled and shook. 51
77:19 You walked through the sea; 52
you passed through the surging waters, 53
but left no footprints. 54
Yesaya 30:30
Konteks30:30 The Lord will give a mighty shout 55
and intervene in power, 56
with furious anger and flaming, destructive fire, 57
with a driving rainstorm and hailstones.
Yehezkiel 10:5
Konteks10:5 The sound of the wings of the cherubim could be heard from the outer court, like the sound of the sovereign God 58 when he speaks.
Wahyu 11:19
Konteks11:19 Then 59 the temple of God in heaven was opened and the ark of his covenant was visible within his temple. And there were flashes of lightning, roaring, 60 crashes of thunder, an earthquake, and a great hailstorm. 61
[19:6] 1 tn Or “for me” (NIV, NRSV), or, if the lamed (ל) preposition has a possessive use, “my kingdom” (so NCV).
[19:6] 2 tn The construction “a kingdom of priests” means that the kingdom is made up of priests. W. C. Kaiser (“Exodus,” EBC 2:417) offers four possible renderings of the expression: 1) apposition, viz., “kings, that is, priests; 2) as a construct with a genitive of specification, “royal priesthood”; 3) as a construct with the genitive being the attribute, “priestly kingdom”; and 4) reading with an unexpressed “and” – “kings and priests.” He takes the latter view that they were to be kings and priests. (Other references are R. B. Y. Scott, “A Kingdom of Priests (Exodus xix. 6),” OTS 8 [1950]: 213-19; William L. Moran, “A Kingdom of Priests,” The Bible in Current Catholic Thought, 7-20). However, due to the parallelism of the next description which uses an adjective, this is probably a construct relationship. This kingdom of God will be composed of a priestly people. All the Israelites would be living wholly in God’s service and enjoying the right of access to him. And, as priests, they would have the duty of representing God to the nations, following what they perceived to be the duties of priests – proclaiming God’s word, interceding for people, and making provision for people to find God through atonement (see Deut 33:9,10).
[19:6] 3 tn They are also to be “a holy nation.” They are to be a nation separate and distinct from the rest of the nations. Here is another aspect of their duty. It was one thing to be God’s special possession, but to be that they had to be priestly and holy. The duties of the covenant will specify what it would mean to be a holy nation. In short, they had to keep themselves free from everything that characterized pagan people (S. R. Driver, Exodus, 171). So it is a bilateral covenant: they received special privileges but they must provide special services by the special discipline. See also H. Kruse, “Exodus 19:5 and the Mission of Israel,” North East Asian Journal of Theology 24/25 (1980): 239-42.
[1:20] 4 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] 5 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] 6 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] 7 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] 8 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] 9 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.
[2:10] 10 tn The imperfect verbal forms in this line and in the next two lines are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.
[2:10] 11 tc The present translation follows the Qere, many medieval Hebrew manuscripts, the Syriac Peshitta, and the Vulgate in reading the plural (“his adversaries,” similarly many other English versions) rather than the singular (“his adversary”) of the Kethib.
[2:10] 12 tn The Hebrew preposition here has the sense of “from within.”
[2:10] 13 tn The imperfect verbal forms in this and the next line are understood as indicating what is anticipated and translated with the future tense, because at the time of Hannah’s prayer Israel did not yet have a king.
[2:10] 14 tn Heb “the horn,” here a metaphor for power or strength. Cf. NCV “make his appointed king strong”; NLT “increases the might of his anointed one.”
[2:10] 15 tc The LXX greatly expands v. 10 with an addition that seems to be taken from Jer 9:23-24.
[2:10] sn The anointed one is the anticipated king of Israel, as the preceding line makes clear.
[7:10] 16 tn Heb “approached for battle against Israel.”
[37:2] 18 tn The imperative is followed by the infinitive absolute from the same root to express the intensity of the verb.
[37:2] 19 tn The word is the usual word for “to meditate; to murmur; to groan”; here it refers to the low building of the thunder as it rumbles in the sky. The thunder is the voice of God (see Ps 29).
[37:3] 20 tn Heb “wings,” and then figuratively for the extremities of garments, of land, etc.
[37:4] 21 tn The verb simply has the pronominal suffix, “them.” The idea must be that when God brings in all the thunderings he does not hold back his lightning bolts either.
[37:5] 22 tn The form is the Niphal participle, “wonders,” from the verb פָּלָא (pala’, “to be wonderful; to be extraordinary”). Some commentators suppress the repeated verb “thunders,” and supply other verbs like “shows” or “works,” enabling them to make “wonders” the object of the verb rather than leaving it in an adverbial role. But as H. H. Rowley (Job [NCBC], 236) notes, no change is needed, for one is not surprised to find repetition in Elihu’s words.
[37:5] 23 tn Heb “and we do not know.”
[40:9] 24 tn Heb “do you have an arm like God?” The words “as powerful as” have been supplied in the translation to clarify the metaphor.
[29:3] 25 tn Heb “the voice of the
[29:3] 26 tn The Hebrew perfect verbal form is probably descriptive. In dramatic fashion the psalmist portrays the
[29:3] 27 tn Traditionally “many waters.” The geographical references in the psalm (Lebanon, Sirion, Kadesh) suggest this is a reference to the Mediterranean Sea (see Ezek 26:19; 27:26). The psalmist describes a powerful storm moving in from the sea and sweeping over the mountainous areas north of Israel. The “surging waters” may symbolize the hostile enemies of God who seek to destroy his people (see Pss 18:17; 32:6; 77:20; 93:4; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). In this case the
[29:4] 28 tn Heb “the voice of the
[29:4] 29 tn Heb “the voice of the
[29:5] 30 tn The Hebrew participial form draws attention to the durative nature of the action being described.
[29:5] 31 tn The prefixed verbal forms with vav (ו) consecutive here and in v. 6a carry on the descriptive function of the preceding participle (see GKC 329 §111.u). The verb שָׁבַר (shavar) appears in the Qal in the first line of the verse, and in the Piel in the second line. The verb, which means “break” in the Qal, appears thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3).
[29:5] 32 sn The cedars of the Lebanon forest were well-known in ancient Israel for their immense size. Here they may symbolize the arrogant enemies of God (see Isa 2:12-13).
[29:6] 33 sn Sirion is another name for Mount Hermon (Deut 3:9).
[29:6] 34 sn Lebanon and Sirion are compared to frisky young animals (a calf…a young ox) who skip and jump. The thunderous shout of the Lord is so powerful, one can see the very mountains shake on the horizon.
[29:7] 35 tn The verb normally means “to hew [stone or wood],” or “to hew out.” In Hos 6:5 it seems to mean “cut in pieces,” “knock down,” or perhaps “hack” (see F. I. Andersen and D. N. Freedman, Hosea [AB], 428). The Ugaritic cognate can mean “assault.” In v. 7 the verb seems to have a similar meaning, perhaps “attack, strike.” The phrase “flames of fire” is an adverbial accusative; the
[29:7] 36 sn The
[29:8] 37 tn The Hebrew imperfect verbal forms are descriptive in function; the psalmist depicts the action as underway.
[29:8] 38 sn Kadesh. The references to Lebanon and Sirion in v. 6 suggest this is a reference to the northern Kadesh, located north of Damascus, not the southern Kadesh mentioned so often in the OT. See M. Dahood, Psalms (AB), 1:178.
[29:9] 39 tn The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.
[29:9] 40 tc Heb “the deer.” Preserving this reading, some translate the preceding verb, “causes [the deer] to give premature birth” (cf. NEB, NASB). But the Polel of חוּל/חִיל (khul/khil) means “give birth,” not “cause to give birth,” and the statement “the
[29:9] 41 tn The verb is used in Joel 1:7 of locusts stripping the leaves from a tree. The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding imperfect. See GKC 329 §111.t.
[29:9] 42 tn The usual form of the plural of יַעַר (ya’ar, “forest”) is יְעָרִים (yÿ’arim). For this reason some propose an emendation to יְעָלוֹת (yÿ’alot, “female mountain goats”) which would fit nicely in the parallelism with “deer” (cf. NEB “brings kids early to birth”). In this case one would have to understand the verb חָשַׂף (khasaf) to mean “cause premature birth,” an otherwise unattested homonym of the more common חָשַׂף (“strip bare”).
[29:9] sn The Lord’s thunderous shout is accompanied by high winds which damage the trees of the forest.
[29:9] 43 tn Heb “In his temple, all of it says, ‘Glory.’”
[77:16] 44 tn The waters of the Red Sea are here personified; they are portrayed as seeing God and fearing him.
[77:16] 45 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
[77:16] 46 tn The words “of the sea” are supplied in the translation for stylistic reasons.
[77:16] 47 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
[77:17] 49 tn Heb “a sound the clouds gave.”
[77:17] 50 tn The lightning accompanying the storm is portrayed as the
[77:18] 51 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
[77:18] sn Verses 16-18 depict the
[77:19] 52 tn Heb “in the sea [was] your way.”
[77:19] 53 tn Heb “and your paths [were] in the mighty waters.”
[77:19] 54 tn Heb “and your footprints were not known.”
[30:30] 55 tn Heb “the Lord will cause the splendor of his voice to be heard.”
[30:30] 56 tn Heb “and reveal the lowering of his arm.”
[30:30] 57 tn Heb “and a flame of consuming fire.”
[10:5] 58 tn The name (“El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72.
[11:19] 59 tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.
[11:19] 60 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
[11:19] 61 tn Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalh) refers to the intensity of the storm or the size of the individual hailstones, or both.
