Hosea 2:13

2:13 “I will punish her for the festival days

when she burned incense to the Baal idols; ¹ 

she adorned herself with earrings and jewelry,

and went after her lovers,

but ²  she forgot me!” ³  says the Lord.

Hosea 13:1-2

Baal Worshipers and Calf Worshipers to be Destroyed

13:1 When Ephraim ⁴  spoke, ⁵  there was terror; ⁶ 

he was exalted ⁷  in Israel,

but he became guilty by worshiping Baal and died.

13:2 Even now they persist in sin! ⁸ 

They make metal images for themselves,

idols that they skillfully fashion ⁹  from their own silver;

all of them are nothing but the work of craftsmen!

There is a saying about them: ¹⁰ 

“Those who sacrifice ¹¹  to the calf idol are calf kissers!” ¹² 

Yudas 1:13

1:13 wild sea waves, ¹³  spewing out the foam of ¹⁴  their shame; ¹⁵  wayward stars ¹⁶  for whom the utter depths of eternal darkness ¹⁷  have been reserved.

Yudas 1:7

1:7 So also ¹⁸  Sodom and Gomorrah and the neighboring towns, ¹⁹  since they indulged in sexual immorality and pursued unnatural desire ²⁰  in a way similar to ²¹  these angels, ²²  are now displayed as an example by suffering the punishment of eternal fire.

Yudas 1:6

1:6 You also know that ²³  the angels who did not keep within their proper domain ²⁴  but abandoned their own place of residence, he has kept ²⁵  in eternal chains ²⁶  in utter ²⁷  darkness, locked up ²⁸  for the judgment of the great Day.

Yudas 1:1

Salutation

1:1 From Jude, ²⁹  a slave ³⁰  of Jesus Christ and brother of James, ³¹  to those who are called, wrapped in the love of ³²  God the Father and kept for ³³  Jesus Christ.

Kisah Para Rasul 16:31-32

16:31 They replied, ³⁴  “Believe ³⁵  in the Lord Jesus ³⁶  and you will be saved, you and your household.” 16:32 Then ³⁷  they spoke the word of the Lord ³⁸  to him, along with all those who were in his house.

Kisah Para Rasul 18:19

18:19 When they reached Ephesus, ³⁹  Paul ⁴⁰  left Priscilla and Aquila ⁴¹  behind there, but he himself went ⁴²  into the synagogue ⁴³  and addressed ⁴⁴  the Jews.

Kisah Para Rasul 18:2

18:2 There he ⁴⁵  found ⁴⁶  a Jew named Aquila, ⁴⁷  a native of Pontus, ⁴⁸  who had recently come from Italy with his wife Priscilla, because Claudius ⁴⁹  had ordered all the Jews to depart from ⁵⁰  Rome. ⁵¹  Paul approached ⁵²  them,

Kisah Para Rasul 17:16

Paul at Athens

17:16 While Paul was waiting for them in Athens, ⁵³  his spirit was greatly upset ⁵⁴  because he saw ⁵⁵  the city was full of idols.

[2:13]  ¹ tn Heb “the days of the Baals, to whom she burned incense.” The word “festival” is supplied to clarify the referent of “days,” and the word “idols” is supplied in light of the plural “Baals” (cf. NLT “her images of Baal”).

[2:13]  ² tn The vav prefixed to a nonverb (וְאֹתִי, vé’oti) introduces a disjunctive contrastive clause, which is rhetorically powerful.

[2:13]  ³ tn The accusative direct object pronoun וְאֹתִי (vé’oti, “me”) is emphatic in the word order of this clause (cf. NIV “but me she forgot”), emphasizing the heinous inappropriateness of Israel’s departure from the Lord.

[13:1]  ⁴ sn In Hosea the name “Ephraim” does not refer to the tribe, but to the region of Mount Ephraim where the royal residence of Samaria was located. It functions as a synecdoche of location (Mount Ephraim) for its inhabitants (the king of Samaria; e.g., 5:13; 8:8, 10).

[13:1]  ⁵ tn The rulers of Ephraim (i.e., Samaria) issued many political decisions in the 8th century b.c. which brought “terror” to the other regions of the Northern Kingdom, as well as to Judah: “hearts shook as the trees of the forest shake before the wind” (Isa 7:2; 2 Kgs 16:5).

[13:1]  ⁶ tn The noun רְתֵת (rÿtet, “terror, trembling”) appears only here in OT (BDB 958 s.v. רְתֵת; HALOT 1300-1301 s.v. רְתֵת). However, it is attested in 1QH 4:33 where it means “trembling” and is used as a synonym with רַעַד (ra’ad, “quaking”). It also appears in Mishnaic Hebrew, meaning “trembling” (G. Dalman, Aramäisch-neuhebräisches Handwörterbuch, 406, s.v. רעד). This is the meaning reflected in the Greek recensions of Aquila, Symmachus, and Theodotion, as well as Jerome’s Latin Vulgate.

[13:1]  ⁷ tc The MT vocalizes the consonantal text as נָשָׂא (nasa’, “he exalted”; Qal perfect 3rd person masculine singular) which is syntactically awkward. The LXX and Syriac reflect a vocalization tradition of נִשָּׂא (nisa’, “he was exalted”; Niphal perfect 3rd person masculine singular). The BHS editors suggest that this revocalization should be adopted, and it has been followed by NAB, NIV, NRSV.

[13:2]  ⁸ tn The phrase יוֹסִפוּ לַחֲטֹא (yosifu lakhato’, “they add to sin”) is an idiom meaning either (1) “they sin more and more” or (2) “they continue to sin” (see BDB 415 s.v. יָסַף 2.a; HALOT 418 s.v. יסף 3.b). The English versions are divided: (1) “they sin more and more” (KJV, RSV, NASB, NIV) and (2) “they go on sinning” (NJPS), “they continue to sin” (NAB), “they (+ still TEV, NCV) keep on sinning” (NRSV, NLT).

[13:2]  ⁹ tn The term כִּתְבוּנָם (kitvunam, “according to their skill”; preposition כְּ + feminine singular noun תְּבוּנָה, tÿvunah + 3rd person masculine plural suffix) is an abbreviated form of כִּתְבוּנָתָם (kitvunatam; GKC 255-56 §91.e). תְּבוּנָה means “understanding, faculty, skill” (BDB 108 s.v. תְּבוּנָה 1). It refers to a builder skillfully constructing a house (Prov 24:3), God skillfully fashioning creation (Ps 136:5; Prov 3:19), and a craftsman skillfully making an idol (Hos 13:2).

[13:2]  ¹⁰ tn Heb “They say about them.” Another possible rendering for the line is: “It is said of them – those men who sacrifice, ‘They kiss calves!’” The phrase זֹבְחֵי אָדָם (zovkhe ’adam, “those men who sacrifice”) functions either (1) as the subject of the verb יִשָּׁקוּן (yishaqun, “they kiss”) in the quotation in the direct discourse: “It is said of them, ‘Those men who sacrifice kiss calves!’” or (2) in apposition to the indirect object 3rd person masculine plural suffix לָהֶם (lahem, “about them”): “It is said of them, that is, those men who sacrifice….”

[13:2]  ¹¹ tn Heb “Those among men who offer sacrifices.” The genitive construct זֹבְחֵי אָדָם (zovkhe ’adam, “the sacrificers of men”) is misunderstood by NIV as an objective genitive phrase: “they offer human sacrifice.” Such a classification is questionable: (1) Nowhere else in the book does Hosea accuse Israel of human sacrifice, and (2) archaeological evidence does not provide any evidence of human sacrifice in the Northern Kingdom during Iron Age I (1200-722 b.c.). This phrase should be classified as a genitive of species: the genitive represents the whole class or kind of a species (men) and the construct represents a part of the whole or subspecies within the whole (those who sacrifice): “those among men who offer sacrifice” (those who offer sacrifices). The expression “a fool of men” in Prov 15:20 provides a similar example: the genitive represents the whole class/species (men) and the construct represents a part of the whole/subspecies (a fool): “a foolish man.” This is the tactic adopted by most English versions: “the men that sacrifice” (KJV), “the men who sacrifice” (NASB), “they appoint men to sacrifice [to them]” (NJPS).

[13:2]  ¹² tn Heb “They kiss calves!” The verb יִשָּׁקוּן (yishaqun) may be parsed as an imperfect (“they kiss [calves]”) or jussive (“let them kiss [calves]!”). Paragogic nun endings (ן + יִשָּׁקוּ) are attached to imperfects to connote rhetorical emphasis. It is used either (1) to mark out an action that is contrary to normal practice and deviates from normal expectations (those who worship the calf idol are, in effect, kissing calves!), or (2) to express strong emotion (in this case disgust) at the action of the calf idolaters (they kiss calves!). For function of paragogic nun, see IBHS 516-17 §31.7.1.

[1:13]  ¹³ tn Grk “wild waves of the sea.”

[1:13]  ¹⁴ tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”

[1:13]  ¹⁵ tn Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.

[1:13]  ¹⁶ sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.

[1:13]  ¹⁷ tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.

[1:7]  ¹⁸ tn Grk “as.”

[1:7]  ¹⁹ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ²⁰ 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]  ²¹ tn Or “in the same way as.”

[1:7]  ²² tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

[1:6]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ²⁷ 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]  ²⁸ 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”).

[1:1]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ 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.

[16:31]  ³⁴ tn Grk “said.”

[16:31]  ³⁵ sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.

[16:31]  ³⁶ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[16:32]  ³⁷ tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[16:32]  ³⁸ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[18:19]  ³⁹ sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea.

[18:19]  map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:19]  ⁴⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:19]  ⁴¹ tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.

[18:19]  ⁴² tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:19]  ⁴³ sn See the note on synagogue in 6:9.

[18:19]  ⁴⁴ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:19. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[18:2]  ⁴⁵ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The word “there” is not in the Greek text but is implied.

[18:2]  ⁴⁶ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ⁴⁷ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ⁴⁸ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ⁴⁹ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ⁵⁰ tn Or “to leave.”

[18:2]  ⁵¹ map For location see JP4 A1.

[18:2]  ⁵² tn Or “went to.”

[17:16]  ⁵³ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ⁵⁴ tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”

[17:16]  sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.

[17:16]  ⁵⁵ tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.