Kejadian 12:6-7

12:6 Abram traveled through the land as far as the oak tree ¹  of Moreh ²  at Shechem. ³  (At that time the Canaanites were in the land.) ⁴  12:7 The Lord appeared to Abram and said, “To your descendants ⁵  I will give this land.” So Abram ⁶  built an altar there to the Lord, who had appeared to him.

Kejadian 33:18-20

33:18 After he left Paddan Aram, Jacob came safely to the city of Shechem in the land of Canaan, and he camped near ⁷  the city. 33:19 Then he purchased the portion of the field where he had pitched his tent; he bought it ⁸  from the sons of Hamor, Shechem’s father, for a hundred pieces of money. ⁹  33:20 There he set up an altar and called it “The God of Israel is God.” ¹⁰ 

Ulangan 27:12

27:12 “The following tribes ¹¹  must stand to bless the people on Mount Gerizim when you cross the Jordan: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin.

Yosua 8:33-35

8:33 All the people, ¹²  rulers, ¹³  leaders, and judges were standing on either side of the ark, in front of the Levitical priests who carried the ark of the covenant of the Lord. Both resident foreigners and native Israelites were there. ¹⁴  Half the people stood in front of Mount Gerizim and the other half in front of Mount Ebal, as Moses the Lord’s servant had previously instructed to them to do for the formal blessing ceremony. ¹⁵  8:34 Then ¹⁶  Joshua read aloud all the words of the law, including the blessings and the curses, just as they are written in the law scroll. 8:35 Joshua read aloud every commandment Moses had given ¹⁷  before the whole assembly of Israel, including the women, children, and resident foreigners who lived among them. ¹⁸ 

Yudas 1:6-7

1:6 You also know that ¹⁹  the angels who did not keep within their proper domain ²⁰  but abandoned their own place of residence, he has kept ²¹  in eternal chains ²²  in utter ²³  darkness, locked up ²⁴  for the judgment of the great Day. 1:7 So also ²⁵  Sodom and Gomorrah and the neighboring towns, ²⁶  since they indulged in sexual immorality and pursued unnatural desire ²⁷  in a way similar to ²⁸  these angels, ²⁹  are now displayed as an example by suffering the punishment of eternal fire.

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ³⁰ 

Kisah Para Rasul 17:26-33

17:26 From one man ³¹  he made every nation of the human race ³²  to inhabit the entire earth, ³³  determining their set times ³⁴  and the fixed limits of the places where they would live, ³⁵  17:27 so that they would search for God and perhaps grope around ³⁶  for him and find him, ³⁷  though he is ³⁸  not far from each one of us. 17:28 For in him we live and move about ³⁹  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ⁴⁰  17:29 So since we are God’s offspring, we should not think the deity ⁴¹  is like gold or silver or stone, an image ⁴²  made by human ⁴³  skill ⁴⁴  and imagination. ⁴⁵  17:30 Therefore, although God has overlooked ⁴⁶  such times of ignorance, ⁴⁷  he now commands all people ⁴⁸  everywhere to repent, ⁴⁹  17:31 because he has set ⁵⁰  a day on which he is going to judge the world ⁵¹  in righteousness, by a man whom he designated, ⁵²  having provided proof to everyone by raising ⁵³  him from the dead.”

17:32 Now when they heard about ⁵⁴  the resurrection from the dead, some began to scoff, ⁵⁵  but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. ⁵⁶ 

[12:6]  ¹ tn Or “terebinth.”

[12:6]  ² sn The Hebrew word Moreh (מוֹרֶה, moreh) means “teacher.” It may well be that the place of this great oak tree was a Canaanite shrine where instruction took place.

[12:6]  ³ tn Heb “as far as the place of Shechem, as far as the oak of Moreh.”

[12:6]  ⁴ tn The disjunctive clause gives important information parenthetical in nature – the promised land was occupied by Canaanites.

[12:7]  ⁵ tn The same Hebrew term זֶרַע (zera’) may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[12:7]  ⁶ tn Heb “he”; the referent (Abram) has been supplied in the translation for clarification.

[33:18]  ⁷ tn Heb “in front of.”

[33:19]  ⁸ tn The words “he bought it” are supplied in the translation for stylistic reasons. In the Hebrew text v. 19 is one long sentence.

[33:19]  ⁹ tn The Hebrew word קְשִׂיטָה (qÿsitah) is generally understood to refer to a unit of money, but the value is unknown. (However, cf. REB, which renders the term as “sheep”).

[33:20]  ¹⁰ tn Heb “God, the God of Israel.” Rather than translating the name, a number of modern translations merely transliterate it from the Hebrew as “El Elohe Israel” (cf. NIV, NRSV, REB). It is not entirely clear how the name should be interpreted grammatically. One option is to supply an equative verb, as in the translation: “The God of Israel [is] God.” Another interpretive option is “the God of Israel [is] strong [or “mighty”].” Buying the land and settling down for a while was a momentous step for the patriarch, so the commemorative naming of the altar is significant.

[27:12]  ¹¹ tn The word “tribes” has been supplied here and in the following verse in the translation for clarity.

[8:33]  ¹² tn Heb “All Israel.”

[8:33]  ¹³ tn Or “elders.”

[8:33]  ¹⁴ tn Heb “like the resident alien, like the citizen.” The language is idiomatic, meaning that both groups were treated the same, at least in this instance.

[8:33]  ¹⁵ tn Heb “as Moses, the Lord’s servant, commanded to bless the people, Israel, formerly.”

[8:33]  sn Moses’ earlier instructions are found in Deut 11:29.

[8:34]  ¹⁶ tn Or “afterward.”

[8:35]  ¹⁷ tn Heb “There was not a word from all which Moses commanded that Joshua did not read aloud.”

[8:35]  ¹⁸ tn Heb “walked in their midst.”

[1:6]  ¹⁹ tn Grk “and.” Verse 6 is a continuation of the same sentence begun in v. 5. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:6]  ²⁰ tn Grk “who did not keep their own domain.”

[1:6]  sn The idea is that certain angels acted improperly, going outside the bounds prescribed by God (their proper domain).

[1:6]  ²¹ sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.

[1:6]  ²² sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ²³ tn The word ζόφος (zofos, “utter, deepest darkness”) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4; Jude 13 parallels 2 Pet 2:17.

[1:6]  ²⁴ tn The words “locked up” are not in Greek, but is expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).

[1:7]  ²⁵ tn Grk “as.”

[1:7]  ²⁶ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ²⁷ 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]  ²⁸ tn Or “in the same way as.”

[1:7]  ²⁹ tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

[1:2]  ³⁰ tn Grk “may mercy and peace and love be multiplied to you.”

[17:26]  ³¹ sn The one man refers to Adam (the word “man” is understood).

[17:26]  ³² tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”

[17:26]  ³³ tn Grk “to live over all the face of the earth.”

[17:26]  ³⁴ tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.

[17:26]  ³⁵ tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.

[17:27]  ³⁶ tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ³⁷ sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.

[17:27]  ³⁸ tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[17:28]  ³⁹ tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”

[17:28]  ⁴⁰ sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[17:29]  ⁴¹ tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.

[17:29]  ⁴² tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.

[17:29]  ⁴³ tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.

[17:29]  ⁴⁴ tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).

[17:29]  ⁴⁵ tn Or “thought.” BDAG 336 s.v. ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.

[17:30]  ⁴⁶ tn Or “has deliberately paid no attention to.”

[17:30]  ⁴⁷ tn Or “times when people did not know.”

[17:30]  ⁴⁸ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ⁴⁹ sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[17:31]  ⁵⁰ tn Or “fixed.”

[17:31]  ⁵¹ sn The world refers to the whole inhabited earth.

[17:31]  ⁵² tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

[17:31]  sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).

[17:31]  ⁵³ tn The participle ἀναστήσας (anasthsa") indicates means here.

[17:32]  ⁵⁴ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ⁵⁵ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[17:33]  ⁵⁶ tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.