Yeremia 48:7

48:7 “Moab, you trust in the things you do and in your riches.

So you too will be conquered.

Your god Chemosh ¹  will go into exile ² 

along with his priests and his officials.

Yeremia 48:39

48:39 Oh, how shattered Moab will be!

Oh, how her people will wail!

Oh, how she will turn away ³  in shame!

Moab will become an object of ridicule,

a terrifying sight to all the nations that surround her.”

Yeremia 48:46

48:46 Moab, you are doomed! ⁴ 

You people who worship Chemosh will be destroyed.

Your sons will be taken away captive.

Your daughters will be carried away into exile. ⁵ 

Yudas 1:24

Final Blessing

1:24 Now to the one who is able to keep you from falling, ⁶  and to cause you to stand, rejoicing, ⁷  without blemish ⁸  before his glorious presence, ⁹ 

Yudas 1:1

Salutation

1:1 From Jude, ¹⁰  a slave ¹¹  of Jesus Christ and brother of James, ¹²  to those who are called, wrapped in the love of ¹³  God the Father and kept for ¹⁴  Jesus Christ.

1 Samuel 5:3-7

5:3 When the residents of Ashdod got up early the next day, ¹⁵  Dagon was lying on the ground before the ark of the Lord. So they took Dagon and set him back in his place. 5:4 But when they got up early the following day, Dagon was again lying on the ground before the ark of the Lord. The head of Dagon and his two hands were sheared off and were lying at the threshold. Only Dagon’s body was left intact. ¹⁶  5:5 (For this reason, to this very day, neither Dagon’s priests nor anyone else who enters Dagon’s temple step on Dagon’s threshold in Ashdod.)

5:6 The Lord attacked ¹⁷  the residents of Ashdod severely, bringing devastation on them. He struck the people of ¹⁸  both Ashdod and the surrounding area with sores. ¹⁹  5:7 When the people ²⁰  of Ashdod saw what was happening, they said, “The ark of the God of Israel should not remain with us, for he has attacked ²¹  both us and our god Dagon!”

1 Samuel 5:1

The Ark Causes Trouble for the Philistines

5:1 Now the Philistines had captured the ark of God and brought it from Ebenezer to Ashdod.

Kisah Para Rasul 11:7

11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter ²²  and eat!’

Kisah Para Rasul 18:26

18:26 He began to speak out fearlessly ²³  in the synagogue, ²⁴  but when Priscilla and Aquila ²⁵  heard him, they took him aside ²⁶  and explained the way of God to him more accurately.

Kisah Para Rasul 18:1

Paul at Corinth

18:1 After this ²⁷  Paul ²⁸  departed from ²⁹  Athens ³⁰  and went to Corinth. ³¹ 

Yesaya 2:20

2:20 At that time ³²  men will throw

their silver and gold idols,

which they made for themselves to worship, ³³ 

into the caves where rodents and bats live, ³⁴ 

Yesaya 16:12

16:12 When the Moabites plead with all their might at their high places, ³⁵ 

and enter their temples to pray, their prayers will be ineffective! ³⁶ 

Yesaya 45:16

45:16 They will all be ashamed and embarrassed;

those who fashion idols will all be humiliated. ³⁷ 

Yesaya 45:20

45:20 Gather together and come!

Approach together, you refugees from the nations!

Those who carry wooden idols know nothing,

those who pray to a god that cannot deliver.

Yesaya 46:1-2

The Lord Carries His People

46:1 Bel ³⁸  kneels down,

Nebo ³⁹  bends low.

Their images weigh down animals and beasts. ⁴⁰ 

Your heavy images are burdensome to tired animals. ⁴¹ 

46:2 Together they bend low and kneel down;

they are unable to rescue the images; ⁴² 

they themselves ⁴³  head off into captivity. ⁴⁴ 

[48:7]  ¹ sn Chemosh was the national god of Moab (see also Numb 21:29). Child sacrifice appears to have been a part of his worship (2 Kgs 3:27). Solomon built a high place in Jerusalem for him (1 Kgs 11:7), and he appears to have been worshiped in Israel until Josiah tore that high place down (2 Kgs 23:13).

[48:7]  ² sn The practice of carrying off the gods of captive nations has already been mentioned in the study note on 43:12. See also Isa 46:1-2 noted there.

[48:39]  ³ tn Heb “turn her back.”

[48:46]  ⁴ tn Heb “Woe to you, Moab.” For the usage of this expression see 4:13, 31; 13:17 and the translator’s note on 4:13 and 10:19.

[48:46]  ⁵ tn Heb “Your sons will be taken away into captivity, your daughters into exile.”

[1:24]  ⁶ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ⁷ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ⁸ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ⁹ tn Or “in the presence of his glory,” “before his glory.”

[1:1]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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.

[5:3]  ¹⁵ tc The LXX adds “they entered the temple of Dagon and saw.”

[5:4]  ¹⁶ tc Heb “only Dagon was left.” We should probably read the word גֵּו (gev, “back”) before Dagon, understanding it to have the sense of the similar word גְּוִיָּה (gÿviyyah, “body”). This variant is supported by the following evidence: The LXX has ἡ ῥάχις (Jh rJacis, “the back” or “trunk”); the Syriac Peshitta has wegusmeh (“and the body of”); the Targum has gupyeh (“the body of”); the Vulgate has truncus (“the trunk of,” cf. NAB, NASB, NRSV, NLT). On the strength of this evidence the present translation employs the phrase “Dagon’s body.”

[5:6]  ¹⁷ tn Heb “the hand of the Lord was heavy upon.”

[5:6]  ¹⁸ tn The words “the people of” are supplied in the translation for clarification.

[5:6]  ¹⁹ tc The LXX and Vulgate add the following: “And mice multiplied in their land, and the terror of death was throughout the entire city.”

[5:6]  tn Or “tumors” (so ASV, NASB, NIV, NRSV, NLT); NCV “growths on their skin”; KJV “emerods”; NAB “hemorrhoids.”

[5:7]  ²⁰ tn Heb “men.”

[5:7]  ²¹ tn Heb “for his hand is severe upon.”

[11:7]  ²² tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

[18:26]  ²³ tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ²⁴ sn See the note on synagogue in 6:9.

[18:26]  ²⁵ sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.

[18:26]  ²⁶ tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”

[18:1]  ²⁷ tn Grk “After these things.”

[18:1]  ²⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ²⁹ tn Or “Paul left.”

[18:1]  ³⁰ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ³¹ sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.

[18:1]  map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[2:20]  ³² tn Or “in that day” (KJV).

[2:20]  ³³ tn Or “bow down to.”

[2:20]  ³⁴ tn Heb “to the shrews and to the bats.” On the meaning of חֲפַרְפָּרָה (khafarparah, “shrew”), see HALOT 341 s.v. חֲפַרְפָּרָה. The BHS text as it stands (לַחְפֹּר פֵּרוֹת, perot lakhpor), makes no sense. Based on Theodotion’s transliteration and a similar reading in the Qumran scroll 1QIsa^a, most scholars suggest that the MT mistakenly divided a noun (a hapax legomenon) that should be translated “moles,” “shrews,” or “rodents.”

[16:12]  ³⁵ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[16:12]  ³⁶ tn Heb “when he appears, when he grows tired, Moab on the high places, and enters his temple to pray, he will not prevail.” It is possible that “when he grows tired” is an explanatory gloss for the preceding “when he appears.”

[45:16]  ³⁷ tn “together they will walk in humiliation, the makers of images.”

[46:1]  ³⁸ sn Bel was the name of a Babylonian god. The name was originally associated with Enlil, but later was applied to Marduk. See HALOT 132 s.v. בֵּל.

[46:1]  ³⁹ sn Nebo is a variation of the name of the Babylonian god Nabu.

[46:1]  ⁴⁰ tn Heb “their images belong to animals and beasts”; NIV “their idols are borne by beasts of burden”; NLT “are being hauled away.”

[46:1]  ⁴¹ tn Heb “your loads are carried [as] a burden by a weary [animal].”

[46:2]  ⁴² tn Heb “[the] burden,” i.e., their images, the heavy burden carried by the animals.

[46:2]  ⁴³ tn נַפְשָׁם (nafsham, “their souls/lives”) is equivalent here to a third masculine plural suffix, but the third feminine singular verb הָלָכָה (halakhah, “they go”) agrees with the feminine noun נֶפֶשׁ (nefesh, “soul, life”).

[46:2]  ⁴⁴ sn The downfall of Babylon is depicted here. The idols are carried off by the victorious enemy; the gods are likened to defeated captives who cower before the enemy and are taken into exile.