Hosea 8:4

The Political and Cultic Sin of Israel

8:4 They enthroned kings without my consent! ¹ 

They appointed princes without my approval! ² 

They made idols out of their silver and gold,

but they will be destroyed! ³ 

Yudas 1:16-18

1:16 These people are grumblers and ⁴  fault-finders who go ⁵  wherever their desires lead them, ⁶  and they give bombastic speeches, ⁷  enchanting folks ⁸  for their own gain. ⁹ 

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ¹⁰  foretold by the apostles of our Lord Jesus Christ. ¹¹  1:18 For they said to you, “In the end time there will come ¹²  scoffers, propelled by their own ungodly desires.” ¹³ 

Yudas 1:1

Salutation

1:1 From Jude, ¹⁴  a slave ¹⁵  of Jesus Christ and brother of James, ¹⁶  to those who are called, wrapped in the love of ¹⁷  God the Father and kept for ¹⁸  Jesus Christ.

1 Samuel 8:5-6

8:5 They said to him, “Look, you are old, and your sons don’t follow your ways. So now appoint over us a king to lead ¹⁹  us, just like all the other nations have.”

8:6 But this request displeased Samuel, for ²⁰  they said, “Give us a king to lead us.” So Samuel prayed to the Lord.

1 Samuel 8:19-20

8:19 But the people refused to heed Samuel’s warning. ²¹  Instead they said, “No! There will be a king over us! 8:20 We will be like all the other nations. Our king will judge us and lead us ²²  and fight our battles.”

1 Samuel 12:11-12

12:11 So the Lord sent Jerub-Baal, ²³  Barak, ²⁴  Jephthah, and Samuel, ²⁵  and he delivered you from the hand of the enemies all around you, and you were able to live securely.

12:12 “When you saw that King Nahash of the Ammonites was advancing against you, you said to me, ‘No! A king will rule over us’ – even though the Lord your God is your king!

1 Samuel 12:1

12:1 Samuel said to all Israel, “I have done ²⁶  everything you requested. ²⁷  I have given you a king. ²⁸ 

Kisah Para Rasul 12:20

12:20 Now Herod ²⁹  was having an angry quarrel ³⁰  with the people of Tyre ³¹  and Sidon. ³²  So they joined together ³³  and presented themselves before him. And after convincing ³⁴  Blastus, the king’s personal assistant, ³⁵  to help them, ³⁶  they asked for peace, ³⁷  because their country’s food supply was provided by the king’s country.

[8:4]  ¹ tn Heb “but without me”; NCV “without asking my permission”; CEV “without consulting me.”

[8:4]  ² tn Heb “but I did not know”; NRSV “but without my knowledge.”

[8:4]  ³ tn Heb “in order to be cut off.” The text gives the impression that they made the idols for this purpose, but the language is ironic and sarcastic, bringing out the futility of their efforts. One could paraphrase, “they made idols…but only so that they might be destroyed.” Though they had other plans for the idols, God’s judgment would bring their intentions to naught.

[1:16]  ⁴ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ⁵ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ⁶ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ⁷ tn Grk “and their mouth speaks bombastic things.”

[1:16]  sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6.

[1:16]  ⁸ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ⁹ tn Or “to their own advantage.”

[1:17]  ¹⁰ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ¹¹ sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.

[1:18]  ¹² tn Grk “be.”

[1:18]  ¹³ tn Grk “going according to their own desires of ungodliness.”

[1:18]  sn Jude cites 2 Pet 3:3, changing a few of the words among other things, cleaning up the syntax, conforming it to Hellenistic style.

[1:1]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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.

[8:5]  ¹⁹ tn Heb “judge” (also in v. 6).

[8:6]  ²⁰ tn Heb “when.”

[8:19]  ²¹ tn Heb “and the people refused to listen to the voice of Samuel.”

[8:20]  ²² tn Heb “and go out before us.”

[12:11]  ²³ sn Jerub-Baal (יְרֻבַּעַל) is also known as Gideon (see Judg 6:32). The Book of Judges uses both names for him.

[12:11]  ²⁴ tc The MT has “Bedan” (בְּדָן) here (cf. KJV, NASB, CEV). But a deliverer by this name is not elsewhere mentioned in the OT. The translation follows the LXX and the Syriac Peshitta in reading “Barak.”

[12:11]  ²⁵ tc In the ancient versions there is some confusion with regard to these names, both with regard to the particular names selected for mention and with regard to the order in which they are listed. For example, the LXX has “Jerub-Baal, Barak, Jephthah, and Samuel.” But the Targum has “Gideon, Samson, Jephthah, and Samuel,” while the Syriac Peshitta has “Deborah, Barak, Gideon, Jephthah, and Samson.”

[12:1]  ²⁶ tn Heb “Look, I have listened to your voice.”

[12:1]  ²⁷ tn Heb “to all which you said to me.”

[12:1]  ²⁸ tn Heb “and I have installed a king over you.”

[12:20]  ²⁹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[12:20]  sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:20]  ³⁰ tn Or “was extremely angry.” L&N 33.453 gives the meaning “be angry and quarrel, quarrel angrily” here. However, in L&N 88.180 the alternative “to be violently angry, to be furious” is given. The term is used only once in the NT (BDAG 461 s.v. θυμομαχέω).

[12:20]  ³¹ sn Tyre was a city and seaport on the coast of Phoenicia.

[12:20]  map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[12:20]  ³² sn Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. Σιδών).

[12:20]  map For location see Map1 A1; JP3 F3; JP4 F3.

[12:20]  ³³ tn Or “with one accord.”

[12:20]  ³⁴ tn Or “persuading.”

[12:20]  ³⁵ tn On the term translated “personal assistant” BDAG 554 s.v. κοιτῶν states, “used as part of a title: ὁ ἐπὶ τοῦ κοιτῶνος the one in charge of the bed-chamber, the chamberlain.” This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king’s living quarters and personal affairs. The English word “chamberlain” corresponds very closely to this meaning but is not in common use today. The term “personal assistant,” while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English.

[12:20]  ³⁶ tn The words “to help them” are not in the Greek text, but are implied.

[12:20]  ³⁷ tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.