Ulangan 9:21

9:21 As for your sinful thing ¹  that you had made, the calf, I took it, melted it down, ²  ground it up until it was as fine as dust, and tossed the dust into the stream that flows down the mountain.

Ulangan 31:27

31:27 for I know about your rebellion and stubbornness. ³  Indeed, even while I have been living among you to this very day, you have rebelled against the Lord; you will be even more rebellious after my death! ⁴ 

Ulangan 31:29

31:29 For I know that after I die you will totally ⁵  corrupt yourselves and turn away from the path I have commanded you to walk. Disaster will confront you in the days to come because you will act wickedly ⁶  before the Lord, inciting him to anger because of your actions.” ⁷ 

Yudas 1:11-13

1:11 Woe to them! For they have traveled down Cain’s path, ⁸  and because of greed ⁹  have abandoned themselves ¹⁰  to ¹¹  Balaam’s error; hence, ¹²  they will certainly perish ¹³  in Korah’s rebellion. 1:12 These men are ¹⁴  dangerous reefs ¹⁵  at your love feasts, ¹⁶  feasting without reverence, ¹⁷  feeding only themselves. ¹⁸  They are ¹⁹  waterless ²⁰  clouds, carried along by the winds; autumn trees without fruit ²¹  – twice dead, ²²  uprooted; 1:13 wild sea waves, ²³  spewing out the foam of ²⁴  their shame; ²⁵  wayward stars ²⁶  for whom the utter depths of eternal darkness ²⁷  have been reserved.

Mazmur 106:34-40

106:34 They did not destroy the nations, ²⁸ 

as the Lord had commanded them to do.

106:35 They mixed in with the nations

and learned their ways. ²⁹ 

106:36 They worshiped ³⁰  their idols,

which became a snare to them. ³¹ 

106:37 They sacrificed their sons and daughters to demons. ³² 

106:38 They shed innocent blood –

the blood of their sons and daughters,

whom they sacrificed to the idols of Canaan.

The land was polluted by bloodshed. ³³ 

106:39 They were defiled by their deeds,

and unfaithful in their actions. ³⁴ 

106:40 So the Lord was angry with his people ³⁵ 

and despised the people who belong to him. ³⁶ 

Yehezkiel 16:15-22

16:15 “‘But you trusted in your beauty and capitalized on your fame by becoming a prostitute. You offered your sexual favors to every man who passed by so that your beauty ³⁷  became his. 16:16 You took some of your clothing and made for yourself decorated high places; you engaged in prostitution on them. You went to him to become his. ³⁸  16:17 You also took your beautiful jewelry, made of my gold and my silver I had given to you, and made for yourself male images and engaged in prostitution ³⁹  with them. 16:18 You took your embroidered clothing and used it to cover them; you offered my olive oil and my incense to them. 16:19 As for my food that I gave you – the fine flour, olive oil, and honey I fed you – you placed it before them as a soothing aroma. That is exactly what happened, declares the sovereign Lord.

16:20 “‘You took your sons and your daughters whom you bore to me and you sacrificed them ⁴⁰  as food for the idols to eat. As if your prostitution not enough, 16:21 you slaughtered my children and sacrificed them to the idols. ⁴¹  16:22 And with all your abominable practices and prostitution you did not remember the days of your youth when you were naked and bare, kicking around in your blood.

Yehezkiel 20:4

20:4 “Are you willing to pronounce judgment? ⁴²  Are you willing to pronounce judgment, son of man? Then confront them with the abominable practices of their fathers,

Yehezkiel 20:13

20:13 But the house of Israel rebelled against me in the wilderness; they did not follow my statutes and they rejected my regulations (the one who obeys them will live by them), and they utterly desecrated my Sabbaths. So I decided to pour out ⁴³  my rage on them in the wilderness and destroy them. ⁴⁴ 

Yehezkiel 20:21

20:21 “‘But the children ⁴⁵  rebelled against me, did not follow my statutes, did not observe my regulations by carrying them out (the one who obeys ⁴⁶  them will live by them), and desecrated my Sabbaths. I decided to pour out ⁴⁷  my rage on them and fully vent my anger against them in the wilderness.

Yehezkiel 20:30

20:30 “Therefore say to the house of Israel, ‘This is what the sovereign Lord says: Will you defile yourselves like your fathers ⁴⁸  and engage in prostitution with detestable idols?

Yehezkiel 23:3

23:3 They engaged in prostitution in Egypt; in their youth they engaged in prostitution. Their breasts were squeezed there; lovers ⁴⁹  fondled their virgin nipples there.

Yehezkiel 23:8-21

23:8 She did not abandon the prostitution she had practiced in Egypt; for in her youth men had sex with her, fondled her virgin breasts, and ravished her. ⁵⁰  23:9 Therefore I handed her over to her lovers, the Assyrians ⁵¹  for whom she lusted. 23:10 They exposed her nakedness, seized her sons and daughters, and killed her with the sword. She became notorious ⁵²  among women, and they executed judgments against her.

23:11 “Her sister Oholibah watched this, ⁵³  but she became more corrupt in her lust than her sister had been, and her acts of prostitution were more numerous than those of her sister. 23:12 She lusted after the Assyrians – governors and officials, warriors in full armor, horsemen riding on horses, all of them desirable young men. 23:13 I saw that she was defiled; both of them followed the same path. 23:14 But she increased her prostitution. She saw men carved on the wall, images of the Chaldeans carved in bright red, ⁵⁴  23:15 wearing belts on their waists and flowing turbans on their heads, all of them looking like officers, the image of Babylonians ⁵⁵  whose native land is Chaldea. 23:16 When she saw them, ⁵⁶  she lusted after them and sent messengers to them in Chaldea. ⁵⁷  23:17 The Babylonians crawled into bed with her. ⁵⁸  They defiled her with their lust; after she was defiled by them, she ⁵⁹  became disgusted with them. 23:18 When she lustfully exposed her nakedness, ⁶⁰  I ⁶¹  was disgusted with her, just as I ⁶²  had been disgusted with her sister. 23:19 Yet she increased her prostitution, remembering the days of her youth when she engaged in prostitution in the land of Egypt. 23:20 She lusted after their genitals – as large as those of donkeys, ⁶³  and their seminal emission was as strong as that of stallions. 23:21 This is how you assessed ⁶⁴  the obscene conduct of your youth, when the Egyptians fondled ⁶⁵  your nipples and squeezed ⁶⁶  your young breasts.

Daniel 9:5-11

9:5 we have sinned! We have done what is wrong and wicked; we have rebelled by turning away from your commandments and standards. 9:6 We have not paid attention to your servants the prophets, who spoke by your authority ⁶⁷  to our kings, our leaders, and our ancestors, ⁶⁸  and to all the inhabitants ⁶⁹  of the land as well.

9:7 “You are righteous, ⁷⁰  O Lord, but we are humiliated this day ⁷¹  – the people ⁷²  of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you. 9:8 O LORD, we have been humiliated ⁷³  – our kings, our leaders, and our ancestors – because we have sinned against you. 9:9 Yet the Lord our God is compassionate and forgiving, ⁷⁴  even though we have rebelled against him. 9:10 We have not obeyed ⁷⁵  the LORD our God by living according to ⁷⁶  his laws ⁷⁷  that he set before us through his servants the prophets.

9:11 “All Israel has broken ⁷⁸  your law and turned away by not obeying you. ⁷⁹  Therefore you have poured out on us the judgment solemnly threatened ⁸⁰  in the law of Moses the servant of God, for we have sinned against you. ⁸¹ 

[9:21]  ¹ tn Heb “your sin.” This is a metonymy in which the effect (sin) stands for the cause (the metal calf).

[9:21]  ² tn Heb “burned it with fire.”

[31:27]  ³ tn Heb “stiffness of neck” (cf. KJV, NAB, NIV). See note on the word “stubborn” in Deut 9:6.

[31:27]  ⁴ tn Heb “How much more after my death?” The Hebrew text has a sarcastic rhetorical question here; the translation seeks to bring out the force of the question.

[31:29]  ⁵ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “totally.”

[31:29]  ⁶ tn Heb “do the evil.”

[31:29]  ⁷ tn Heb “the work of your hands.”

[1:11]  ⁸ tn Or “they have gone the way of Cain.”

[1:11]  ⁹ tn Grk “for wages.”

[1:11]  ¹⁰ tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).

[1:11]  ¹¹ tn Or “in.”

[1:11]  ¹² tn Grk “and.” See note on “perish” later in this verse.

[1:11]  ¹³ tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).

[1:12]  ¹⁴ tn Grk “these are the men who are.”

[1:12]  ¹⁵ tn Though σπιλάδες (spilades) is frequently translated “blemishes” or “stains,” such is actually a translation of the Greek word σπίλοι (spiloi). The two words are quite similar, especially in their root or lexical forms (σπιλάς [spila"] and σπίλος [spilos] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι. But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13, the term used is indeed σπίλος. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word σπιλάς was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as “rocks” – as pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that σπιλάδες here means “hidden rocks.” Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.

[1:12]  ¹⁶ tc Several witnesses (A C^vid 1243 1846 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatai", “deceptions”) for ἀγάπαις (agapai", “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and should therefore be considered original.

[1:12]  sn The danger of the false teachers at the love feasts would be especially pernicious, for the love feasts of the early church involved the Lord’s Supper, worship, and instruction.

[1:12]  ¹⁷ tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22.

[1:12]  ¹⁸ tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainw) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.

[1:12]  ¹⁹ tn “They are” is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before “They are.” English usage requires breaking this into more than one sentence.

[1:12]  ²⁰ tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).

[1:12]  ²¹ sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.

[1:12]  ²² tn Grk “having died twice.”

[1:12]  sn Twice dead probably has no relevance to the tree metaphor, but has great applicability to these false teachers. As in Rev 20:6, those who die twice are those who die physically and spiritually. The aphorism is true: “born once, die twice; born twice, die once” (cf. Rev 20:5; John 3, 11).

[1:13]  ²³ tn Grk “wild waves of the sea.”

[1:13]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.

[106:34]  ²⁸ tn That is, the nations of Canaan.

[106:35]  ²⁹ tn Heb “their deeds.”

[106:36]  ³⁰ tn Or “served.”

[106:36]  ³¹ sn Became a snare. See Exod 23:33; Judg 2:3.

[106:37]  ³² tn The Hebrew term שֵׁדִים (shedim, “demons”) occurs only here and in Deut 32:17. Some type of lesser deity is probably in view.

[106:38]  ³³ sn Num 35:33-34 explains that bloodshed defiles a land.

[106:39]  ³⁴ tn Heb “and they committed adultery in their actions.” This means that they were unfaithful to the Lord (see Ps 73:27).

[106:40]  ³⁵ tn Heb “the anger of the Lord burned against his people.”

[106:40]  ³⁶ tn Heb “his inheritance.”

[16:15]  ³⁷ tn Heb “it” (so KJV, ASV); the referent (the beauty in which the prostitute trusted, see the beginning of the verse) has been specified in the translation for clarity.

[16:16]  ³⁸ tc The text as written in the MT is incomprehensible (“not coming [plural] and he will not”). Driver has suggested a copying error of similar-sounding words, specifically לֹא (lo’) for לוֹ (lo). The feminine participle בָאוֹת (va’ot) has also been read as the feminine perfect בָאת (va’t). See L. C. Allen, Ezekiel (WBC), 1:228, n. 15.b, and D. I. Block, Ezekiel (NICOT), 1:486, n. 137.

[16:17]  ³⁹ tn Or perhaps “and worshiped them,” if the word “prostitution” is understood in a figurative rather than a literal sense (cf. CEV, NLT).

[16:20]  ⁴⁰ sn The sacrifice of children was prohibited in Lev 18:21; 20:2; Deut 12:31; 18:10.

[16:21]  ⁴¹ tn Heb “and you gave them, by passing them through to them.” Some believe this alludes to the pagan practice of making children pass through the fire.

[20:4]  ⁴² tn Heb “will you judge.” Here the imperfect form of the verb is probably used with a desiderative nuance. Addressed to the prophet, “judge” means to warn of or pronounce God’s impending judgment.

[20:13]  ⁴³ tn Heb “and I said/thought to pour out.”

[20:13]  ⁴⁴ tn Heb “to bring them to an end.”

[20:21]  ⁴⁵ tn Heb “sons.”

[20:21]  ⁴⁶ tn Or “carries them out.”

[20:21]  ⁴⁷ tn Heb “and I said/thought to pour out.”

[20:30]  ⁴⁸ tn Heb “in the way of your fathers.”

[23:3]  ⁴⁹ tn In the Hebrew text the subject is left unstated and must be supplied from the context.

[23:8]  ⁵⁰ tn Heb “and poured out their harlotry on her.”

[23:9]  ⁵¹ tn Heb “I gave her into the hand of her lovers, into the hand of the sons of Assyria.”

[23:10]  ⁵² tn Heb “name.”

[23:11]  ⁵³ tn The word “this” is not in the original text.

[23:14]  ⁵⁴ tn The only other occurrence of the Hebrew term is in Jer 22:14.

[23:15]  ⁵⁵ tn Heb “the sons of Babel.”

[23:16]  ⁵⁶ tn Heb “at the appearance of her eyes.”

[23:16]  ⁵⁷ sn The Chaldeans were prominent tribal groups of Babylonia. The imagery is reminiscent of events in the reigns of Hezekiah (2 Kgs 20:12-15) and Jehoiakim (2 Kgs 23:34-24:1).

[23:17]  ⁵⁸ tn Heb “The sons of Babel came to her on a bed of love.”

[23:17]  ⁵⁹ tn Heb “her soul.”

[23:18]  ⁶⁰ tn Heb “She exposed her harlotry and she exposed her nakedness.”

[23:18]  ⁶¹ tn Heb “my soul.”

[23:18]  ⁶² tn Heb “my soul.”

[23:20]  ⁶³ tn Heb “She lusted after their concubines (?) whose flesh was the flesh of donkeys.” The phrase “their concubines” is extremely problematic here. The pronoun is masculine plural, suggesting that the Egyptian men are in view, but how concubines would fit into the picture envisioned here is not clear. Some suggest that Ezekiel uses the term in an idiomatic sense of “paramour,” but this still fails to explain how the pronoun relates to the noun. It is more likely that the term refers here to the Egyptians’ genitals. The relative pronoun that follows introduces a more specific description of their genitals.

[23:21]  ⁶⁴ tn Or “you took note of.” The Hebrew verb פָּקַד (paqad) in the Qal implies evaluating something and then acting in light of that judgment; here the prophet depicts Judah as approving of her youthful unfaithfulness and then magnifying it at the present time. Some translations assume the verb should be repointed as a Niphal, rendering “you missed” or by extension “you longed for,” but such an extension of the Niphal “to be missing” is otherwise unattested.

[23:21]  ⁶⁵ tn Heb “when (they) did,” but the verb makes no sense here and is better emended to “when (they) fondled,” a verb used in vv. 3 and 8. See L. C. Allen, Ezekiel (WBC), 2:43.

[23:21]  ⁶⁶ tn Heb “for the sake of,” but the expression is awkward and is better emended to read “to squeeze.” See L. C. Allen, Ezekiel (WBC), 2:43.

[9:6]  ⁶⁷ tn Heb “in your name.” Another option is to translate, “as your representatives.”

[9:6]  ⁶⁸ tn Heb “our fathers” (also in vv. 8, 16). The Hebrew term translated “father” can refer to more distant relationships such as grandfathers or ancestors.

[9:6]  ⁶⁹ tn Heb “people.”

[9:7]  ⁷⁰ tn Heb “to you (belongs) righteousness.”

[9:7]  ⁷¹ tn Heb “and to us (belongs) shame of face like this day.”

[9:7]  ⁷² tn Heb “men.”

[9:8]  ⁷³ tn Heb “to us (belongs) shame of face.”

[9:9]  ⁷⁴ tn Heb “to the Lord our God (belong) compassion and forgiveness.”

[9:10]  ⁷⁵ tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”).

[9:10]  ⁷⁶ tn Heb “to walk in.”

[9:10]  ⁷⁷ tc The LXX and Vulgate have the singular.

[9:11]  ⁷⁸ tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.

[9:11]  ⁷⁹ tn Heb “by not paying attention to your voice.”

[9:11]  ⁸⁰ tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.

[9:11]  ⁸¹ tn Heb “him.”