Keluaran 20:19

20:19 They said to Moses, “You speak ¹  to us and we will listen, but do not let God speak with us, lest we die.”

Yudas 1:22

1:22 And have mercy on those who waver;

Yudas 1:1

Salutation

1:1 From Jude, ²  a slave ³  of Jesus Christ and brother of James, ⁴  to those who are called, wrapped in the love of ⁵  God the Father and kept for ⁶  Jesus Christ.

1 Samuel 6:20

6:20 The residents of Beth Shemesh asked, “Who is able to stand before the Lord, this holy God? To whom will the ark ⁷  go up from here?”

1 Samuel 6:2

6:2 the Philistines called the priests and the omen readers, saying, “What should we do with the ark of the Lord? Advise us as to how we should send it back to its place.”

1 Samuel 6:9

6:9 But keep an eye on it. If it should go up by the way of its own border to Beth Shemesh, then he has brought this great calamity on us. But if that is not the case, then we will know that it was not his hand that struck us; rather, it just happened to us by accident.”

1 Samuel 6:1

The Philistines Return the Ark

6:1 When the ark of the Lord had been in the land ⁸  of the Philistines for seven months, ⁹ 

Kisah Para Rasul 17:18

17:18 Also some of the Epicurean ¹⁰  and Stoic ¹¹  philosophers were conversing ¹²  with him, and some were asking, ¹³  “What does this foolish babbler ¹⁴  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ¹⁵  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ¹⁶ 

Kisah Para Rasul 17:1

Paul and Silas at Thessalonica

17:1 After they traveled through ¹⁷  Amphipolis ¹⁸  and Apollonia, ¹⁹  they came to Thessalonica, ²⁰  where there was a Jewish synagogue. ²¹ 

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ²²  in the saints’ ²³  inheritance in the light.

Daniel 10:16-17

10:16 Then ²⁴  one who appeared to be a human being ²⁵  was touching my lips. I opened my mouth and started to speak, saying to the one who was standing before me, “Sir, ²⁶  due to the vision, anxiety has gripped me and I have no strength. 10:17 How, sir, am I able to speak with you? ²⁷  My strength is gone, ²⁸  and I am breathless.”

Matius 17:6

17:6 When the disciples heard this, they were overwhelmed with fear and threw themselves down with their faces to the ground. ²⁹ 

[20:19]  ¹ tn The verb is a Piel imperative. In this context it has more of the sense of a request than a command. The independent personal pronoun “you” emphasizes the subject and forms the contrast with God’s speaking.

[1:1]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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.

[6:20]  ⁷ tn Heb “he” or “it”; the referent here (the ark) has been specified in the translation for clarity (cf. also NIV, CEV, NLT). Others, however, take the referent to be the Lord himself.

[6:1]  ⁸ tn Heb “field.”

[6:1]  ⁹ tc The LXX adds “and their land swarmed with mice.”

[17:18]  ¹⁰ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ¹¹ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ¹² tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ¹³ tn Grk “saying.”

[17:18]  ¹⁴ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ¹⁵ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ¹⁶ sn This is a parenthetical note by the author.

[17:1]  ¹⁷ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ¹⁸ sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ¹⁹ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ²⁰ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:1]  ²¹ sn See the note on synagogue in 6:9.

[1:12]  ²² tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ²³ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[10:16]  ²⁴ tn Heb “Behold.”

[10:16]  ²⁵ tc So most Hebrew MSS; one Hebrew MS along with the Dead Sea Scrolls and LXX read “something that looked like a man’s hand.”

[10:16]  ²⁶ tn Heb “my lord,” here a title of polite address. Cf. v. 19.

[10:17]  ²⁷ tn Heb “How is the servant of this my lord able to speak with this my lord?”

[10:17]  ²⁸ tn Heb “does not stand.”

[17:6]  ²⁹ tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”