Yudas 1:17
Konteks1:17 But you, dear friends – recall the predictions 1 foretold by the apostles of our Lord Jesus Christ. 2
Yudas 1:1-2
Konteks1:1 From Jude, 3 a slave 4 of Jesus Christ and brother of James, 5 to those who are called, wrapped in the love of 6 God the Father and kept for 7 Jesus Christ. 1:2 May mercy, peace, and love be lavished on you! 8
Kisah Para Rasul 17:7-18
Konteks17:7 and 9 Jason has welcomed them as guests! They 10 are all acting against Caesar’s 11 decrees, saying there is another king named 12 Jesus!” 13 17:8 They caused confusion among 14 the crowd and the city officials 15 who heard these things. 17:9 After 16 the city officials 17 had received bail 18 from Jason and the others, they released them.
17:10 The brothers sent Paul and Silas off to Berea 19 at once, during the night. When they arrived, 20 they went to the Jewish synagogue. 21 17:11 These Jews 22 were more open-minded 23 than those in Thessalonica, 24 for they eagerly 25 received 26 the message, examining 27 the scriptures carefully every day 28 to see if these things were so. 17:12 Therefore many of them believed, along with quite a few 29 prominent 30 Greek women and men. 17:13 But when the Jews from Thessalonica 31 heard that Paul had also proclaimed the word of God 32 in Berea, 33 they came there too, inciting 34 and disturbing 35 the crowds. 17:14 Then the brothers sent Paul away to the coast 36 at once, but Silas and Timothy remained in Berea. 37 17:15 Those who accompanied Paul escorted him as far as Athens, 38 and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. 39
17:16 While Paul was waiting for them in Athens, 40 his spirit was greatly upset 41 because he saw 42 the city was full of idols. 17:17 So he was addressing 43 the Jews and the God-fearing Gentiles 44 in the synagogue, 45 and in the marketplace every day 46 those who happened to be there. 17:18 Also some of the Epicurean 47 and Stoic 48 philosophers were conversing 49 with him, and some were asking, 50 “What does this foolish babbler 51 want to say?” Others said, “He seems to be a proclaimer of foreign gods.” 52 (They said this because he was proclaiming the good news about Jesus and the resurrection.) 53
Hosea 1:2
Konteks1:2 When the Lord first spoke 54 through 55 Hosea, he 56 said to him, 57 “Go marry 58 a prostitute 59 who will bear illegitimate children conceived through prostitution, 60 because the nation 61 continually commits spiritual prostitution 62 by turning away from 63 the Lord.”
Hosea 9:1
Konteks9:1 O Israel, do not rejoice jubilantly 64 like the nations,
for you are unfaithful 65 to your God.
You love to receive a prostitute's wages 66
on all the floors where you thresh your grain.
Wahyu 17:5
Konteks17:5 On 67 her forehead was written a name, a mystery: 68 “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.”
[1:17] 1 tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.
[1:17] 2 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.
[1:1] 3 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] 4 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] 5 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] 6 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] 7 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.
[1:2] 8 tn Grk “may mercy and peace and love be multiplied to you.”
[17:7] 9 tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.
[17:7] 10 tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[17:7] 11 tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).
[17:7] 12 tn The word “named” is not in the Greek text, but is supplied for clarity.
[17:7] 13 sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.
[17:8] 14 tn Grk “They troubled the crowd and the city officials”; but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.
[17:8] 15 tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official.’”
[17:9] 16 tn Grk “And after.” 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.
[17:9] 17 tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.
[17:9] 18 tn That is, “a payment” or “a pledge of security” (BDAG 472 s.v. ἱκανός 1) for which “bail” is the most common contemporary English equivalent.
[17:10] 19 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.
[17:10] map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[17:10] 20 tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.
[17:10] 21 sn See the note on synagogue in 6:9.
[17:11] 22 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
[17:11] 23 tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.
[17:11] 24 sn Thessalonica was a city in Macedonia (modern Salonica).
[17:11] map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[17:11] 25 tn Or “willingly,” “readily”; Grk “with all eagerness.”
[17:11] 26 tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.
[17:11] 27 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
[17:11] 28 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[17:12] 29 tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).
[17:13] 31 sn Thessalonica was a city in Macedonia (modern Salonica).
[17:13] 32 tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.
[17:13] 33 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.
[17:13] 34 tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.
[17:13] sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.
[17:13] 35 tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.
[17:14] 36 tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).
[17:14] 37 tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.
[17:15] 38 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[17:15] 39 sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.
[17:16] 40 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[17:16] 41 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] 42 tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.
[17:17] 43 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 17:17. 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.
[17:17] 44 tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.
[17:17] 45 sn See the note on synagogue in 6:9.
[17:17] 46 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[17:18] 47 sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300
[17:18] 48 sn A Stoic was a follower of the philosophy founded by Zeno (342-270
[17:18] 49 tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.
[17:18] 51 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] 52 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] 53 sn This is a parenthetical note by the author.
[1:2] 54 tn The construct noun תְּחִלַּת (tékhillat, “beginning of”) displays a wider use of the construct state here, preceding a perfect verb דִּבֶּר (dibber, “he spoke”; Piel perfect 3rd person masculine singular) rather than a genitive noun. This is an unusual temporal construction (GKC 422 §130.d). It may be rendered, “When he (= the
[1:2] 55 tn The preposition בְּ (bet) on בְּהוֹשֵׁעַ (bÿhoshea’) is an instrumental use of the preposition (BDB 89 s.v. בְּ III.2.b): “by, with, through Hosea” rather than a directional “to Hosea.” This focuses on the entire prophetic revelation through Hosea to Israel.
[1:2] 56 tn Heb “the
[1:2] 57 tn Heb “to Hosea.” The proper name is replaced by the pronoun here to avoid redundancy in English (cf. NIV, NCV, NLT).
[1:2] 58 tn Heb “Go, take for yourself” (so NRSV; NASB, NIV “to yourself”). In conjunction with the following phrase this means “marry.”
[1:2] 59 tn Heb “a wife of harlotries.” The noun זְנוּנִים (zÿnunim) means “prostitute; harlot” (HALOT 275-76 s.v. זְנוּנִים). The term does not refer to mere adultery (cf. NIV; also NCV, TEV, CEV “unfaithful”) which is expressed by the root נַאַף (na’af, “adultery”; HALOT 658 s.v. נאף). The plural noun זְנוּנִים (zénunim, literally, “harlotries”) is an example of the plural of character or plural of repeated behavior. The phrase “wife of harlotries” (אֵשֶׁת זְנוּנִים, ’eshet zénunim) probably refers to a prostitute, possibly a temple prostitute serving at a Baal temple.
[1:2] 60 tn Heb “and children of harlotries.” However, TEV takes the phrase to mean the children will behave like their mother (“your children will be just like her”).
[1:2] 61 tn Heb “the land.” The term “the land” is frequently used as a synecdoche of container (the land of Israel) for the contained (the people of Israel).
[1:2] 62 tn Heb “prostitution.” The adjective “spiritual” is supplied in the translation to clarify that apostasy is meant here. The construction זָנֹה תִזְנֶה (zanoh tizneh, infinitive absolute + imperfect of the same root) repeats the root זָנַה (zanah, “harlotry”) for rhetorical emphasis. Israel was guilty of gross spiritual prostitution by apostatizing from Yahweh. The verb זָנַה is used in a concrete sense to refer to a spouse being unfaithful in a marriage relationship (HALOT 275 s.v. זנה 1), and figuratively meaning “to be unfaithful” in a relationship with God by prostituting oneself with other gods and worshiping idols (Exod 34:15; Lev 17:7; 20:5, 6; Deut 31:16; Judg 8:27, 33; 21:17; 1 Chr 5:25; Ezek 6:9; 20:30; 23:30; Hos 4:15; Ps 106:39; see HALOT 275 s.v. 2).
[9:1] 64 tn Heb “do not rejoice unto jubilation”; KJV “Rejoice not…for joy”; NASB “Do not rejoice…with exultation.”
[9:1] 65 tn Heb “you have committed adultery”; NRSV “you have played the whore.”
[9:1] 66 tn Heb “you love the wages of the prostitute” (NIV similar); NAB “loving a harlot’s hire.”
[17:5] 67 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:5] 68 tn Some translations consider the word μυστήριον (musthrion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).
