Bilangan 12:7-8

12:7 My servant ¹  Moses is not like this; he is faithful ²  in all my house. 12:8 With him I will speak face to face, ³  openly, ⁴  and not in riddles; and he will see the form ⁵  of the Lord. Why then were you not afraid to speak against my servant Moses?”

Ulangan 33:1

Introduction to the Blessing of Moses

33:1 This is the blessing Moses the man of God pronounced upon the Israelites before his death.

Ulangan 34:5

34:5 So Moses, the servant of the Lord, died there in the land of Moab as the Lord had said.

Ulangan 34:10

34:10 No prophet ever again arose in Israel like Moses, who knew the Lord face to face. ⁶ 

Yudas 1:6-8

1:6 You also know that ⁷  the angels who did not keep within their proper domain ⁸  but abandoned their own place of residence, he has kept ⁹  in eternal chains ¹⁰  in utter ¹¹  darkness, locked up ¹²  for the judgment of the great Day. 1:7 So also ¹³  Sodom and Gomorrah and the neighboring towns, ¹⁴  since they indulged in sexual immorality and pursued unnatural desire ¹⁵  in a way similar to ¹⁶  these angels, ¹⁷  are now displayed as an example by suffering the punishment of eternal fire.

1:8 Yet these men, ¹⁸  as a result of their dreams, ¹⁹  defile the flesh, reject authority, ²⁰  and insult ²¹  the glorious ones. ²² 

Yudas 1:1

Salutation

1:1 From Jude, ²³  a slave ²⁴  of Jesus Christ and brother of James, ²⁵  to those who are called, wrapped in the love of ²⁶  God the Father and kept for ²⁷  Jesus Christ.

Kisah Para Rasul 13:1

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ²⁸  Barnabas, Simeon called Niger, ²⁹  Lucius the Cyrenian, ³⁰  Manaen (a close friend of Herod ³¹  the tetrarch ³²  from childhood ³³ ) and Saul.

Kisah Para Rasul 13:14

13:14 Moving on from ³⁴  Perga, ³⁵  they arrived at Pisidian Antioch, ³⁶  and on the Sabbath day they went into ³⁷  the synagogue ³⁸  and sat down.

Kisah Para Rasul 13:2

13:2 While they were serving ³⁹  the Lord and fasting, the Holy Spirit said, “Set apart ⁴⁰  for me Barnabas and Saul for the work to which I have called them.”

Kisah Para Rasul 4:9

4:9 if ⁴¹  we are being examined ⁴²  today for a good deed ⁴³  done to a sick man – by what means this man was healed ⁴⁴  –

Kisah Para Rasul 4:16

4:16 saying, “What should we do with these men? For it is plain ⁴⁵  to all who live in Jerusalem that a notable miraculous sign ⁴⁶  has come about through them, ⁴⁷  and we cannot deny it.

Kisah Para Rasul 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ⁴⁸  were speaking to the people, the priests and the commander ⁴⁹  of the temple guard ⁵⁰  and the Sadducees ⁵¹  came up ⁵²  to them,

Kisah Para Rasul 8:7

8:7 For unclean spirits, ⁵³  crying with loud shrieks, were coming out of many who were possessed, ⁵⁴  and many paralyzed and lame people were healed.

Kisah Para Rasul 8:11

8:11 And they paid close attention to him because he had amazed them for a long time with his magic.

Mazmur 90:1

Book 4
(Psalms 90-106)

Psalm 90 ⁵⁵ 

A prayer of Moses, the man of God.

90:1 O Lord, you have been our protector ⁵⁶  through all generations!

Mazmur 90:1

Book 4
(Psalms 90-106)

Psalm 90 ⁵⁷ 

A prayer of Moses, the man of God.

90:1 O Lord, you have been our protector ⁵⁸  through all generations!

Titus 1:11

1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁵⁹ 

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ⁶⁰  authorities, to be obedient, to be ready for every good work.

[12:7]  ¹ sn The title “my servant” or “servant of the Lord” is reserved in the Bible for distinguished personages, people who are truly spiritual leaders, like Moses, David, Hezekiah, and also the Messiah. Here it underscores Moses’ obedience.

[12:7]  ² tn The word “faithful” is נֶאֱמָן (ne’eman), the Niphal participle of the verb אָמַן (’aman). This basic word has the sense of “support, be firm.” In the Niphal it describes something that is firm, reliable, dependable – what can be counted on. It could actually be translated “trustworthy.”

[12:8]  ³ tn The emphasis of the line is clear enough – it begins literally “mouth to mouth” I will speak with him. In human communication this would mean equality of rank, but Moses is certainly not equal in rank with the Lord. And yet God is here stating that Moses has an immediacy and directness with communication with God. It goes beyond the idea of friendship, almost to that of a king’s confidant.

[12:8]  ⁴ tn The word מַרְאֶה (mar’eh) refers to what is seen, a vision, an appearance. Here it would have the idea of that which is clearly visible, open, obvious.

[12:8]  ⁵ tn The word “form” (תְּמוּנָה, tÿmunah) means “shape, image, form.” The Greek text took it metaphorically and rendered it “the glory of the Lord.” This line expresses even more the uniqueness of Moses. The elders saw God on one special occasion (Exod 24:10), and the people never (Deut 4:12, 15), but Moses has direct and familiar contact with God.

[34:10]  ⁶ sn See Num 12:8; Deut 18:15-18.

[1:6]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ¹¹ 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]  ¹² 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]  ¹³ tn Grk “as.”

[1:7]  ¹⁴ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ¹⁵ 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]  ¹⁶ tn Or “in the same way as.”

[1:7]  ¹⁷ tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

[1:8]  ¹⁸ tn The reference is now to the false teachers.

[1:8]  ¹⁹ tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (|outoi, “these”), though the particular relationship is not clear. It could mean, “while dreaming,” “by dreaming,” or “because of dreaming.” This translation has adopted the last option as Jude’s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle ἐνυπνιαζόμενοι was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.

[1:8]  ²⁰ tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: “they deny our Master and Lord, Jesus Christ.”

[1:8]  ²¹ tn The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.”

[1:8]  ²² sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them).

[1:1]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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.

[13:1]  ²⁸ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[13:1]  ²⁹ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ³⁰ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ³¹ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ³² tn Or “the governor.”

[13:1]  sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[13:1]  ³³ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[13:14]  ³⁴ tn Or “Passing by.”

[13:14]  ³⁵ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[13:14]  ³⁶ tn Or “at Antioch in Pisidia.”

[13:14]  sn Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.

[13:14]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[13:14]  ³⁷ tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:14]  ³⁸ sn See the note on synagogue in 6:9.

[13:2]  ³⁹ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ⁴⁰ tn Or “Appoint.”

[4:9]  ⁴¹ tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

[4:9]  ⁴² tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ⁴³ tn Or “for an act of kindness.”

[4:9]  ⁴⁴ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:16]  ⁴⁵ tn Or “evident.”

[4:16]  ⁴⁶ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ⁴⁷ tn Or “has been done by them.”

[4:1]  ⁴⁸ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ⁴⁹ tn Or “captain.”

[4:1]  ⁵⁰ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

[4:1]  ⁵¹ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ⁵² tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[8:7]  ⁵³ sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.

[8:7]  ⁵⁴ tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

[90:1]  ⁵⁵ sn Psalm 90. In this communal lament the worship leader affirms that the eternal God and creator of the world has always been Israel’s protector. But God also causes men, who are as transient as grass, to die, and in his fierce anger he decimates his covenant community, whose brief lives are filled with suffering and end in weakness. The community asks for wisdom, the restoration of God’s favor, a fresh revelation of his power, and his blessing upon their labors.

[90:1]  ⁵⁶ tn Or “place of safety.” See Ps 71:3.

[90:1]  ⁵⁷ sn Psalm 90. In this communal lament the worship leader affirms that the eternal God and creator of the world has always been Israel’s protector. But God also causes men, who are as transient as grass, to die, and in his fierce anger he decimates his covenant community, whose brief lives are filled with suffering and end in weakness. The community asks for wisdom, the restoration of God’s favor, a fresh revelation of his power, and his blessing upon their labors.

[90:1]  ⁵⁸ tn Or “place of safety.” See Ps 71:3.

[1:2]  ⁵⁹ tn Grk “before eternal ages.”

[3:1]  ⁶⁰ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.