Yeremia 5:2
Konteks5:2 These people make promises in the name of the Lord. 1
But the fact is, 2 what they swear to is really a lie.” 3
Kejadian 31:50
Konteks31:50 If you mistreat my daughters or if you take wives besides my daughters, although no one else is with us, realize 4 that God is witness to your actions.” 5
Keluaran 20:7
Konteks20:7 “You shall not take 6 the name of the Lord your God in vain, 7 for the Lord will not hold guiltless 8 anyone who takes his name in vain.
Yudas 1:10
Konteks1:10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend. 9
Yudas 1:1
Konteks1:1 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 12:5
Konteks12:5 He said to them, “The Lord is witness against you, and his chosen king 15 is witness this day, that you have not found any reason to accuse me.” 16 They said, “He is witness!”
1 Samuel 20:42
Konteks20:42 Jonathan said to David, “Go in peace, for the two of us have sworn together in the name of the Lord saying, ‘The Lord will be between me and you and between my descendants and your descendants forever.’”
17 Then David 18 got up and left, while Jonathan went back to the city.
Mikha 1:2
Konteks1:2 Listen, all you nations! 19
Pay attention, all inhabitants of earth! 20
The sovereign Lord will testify 21 against you;
the Lord will accuse you 22 from his majestic palace. 23
Maleakhi 2:14
Konteks2:14 Yet you ask, “Why?” The Lord is testifying against you on behalf of the wife you married when you were young, 24 to whom you have become unfaithful even though she is your companion and wife by law. 25
Maleakhi 3:5
Konteks3:5 “I 26 will come to you in judgment. I will be quick to testify against those who practice divination, those who commit adultery, those who break promises, 27 and those who exploit workers, widows, and orphans, 28 who refuse to help 29 the immigrant 30 and in this way show they do not fear me,” says the Lord who rules over all.
Roma 1:9
Konteks1:9 For God, whom I serve in my spirit by preaching the gospel 31 of his Son, is my witness that 32 I continually remember you
Wahyu 1:5
Konteks1:5 and from Jesus Christ – the faithful 33 witness, 34 the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free 35 from our sins at the cost of 36 his own blood
Wahyu 3:14
Konteks3:14 “To 37 the angel of the church in Laodicea write the following: 38
“This is the solemn pronouncement of 39 the Amen, the faithful and true witness, the originator 40 of God’s creation:
[5:2] 1 tn Heb “Though they say, ‘As surely as the
[5:2] 2 tc The translation follows many Hebrew
[5:2] tn Heb “Surely.”
[5:2] 3 tn Heb “they swear falsely.”
[31:50] 5 tn Heb “between me and you.”
[20:7] 6 tn Or “use” (NCV, TEV); NIV, CEV, NLT “misuse”; NRSV “make wrongful use of.”
[20:7] 7 tn שָׁוְא (shav’, “vain”) describes “unreality.” The command prohibits use of the name for any idle, frivolous, or insincere purpose (S. R. Driver, Exodus, 196). This would include perjury, pagan incantations, or idle talk. The name is to be treated with reverence and respect because it is the name of the holy God.
[20:7] 8 tn Or “leave unpunished.”
[1:10] 9 tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.
[1:10] sn They instinctively comprehend. Like irrational animals, these false teachers do grasp one thing – the instinctive behavior of animals in heat. R. Bauckham (Jude, 2 Peter [WBC], 63) notes that “Though they claim to be guided by special spiritual insight gained in heavenly revelations, they are in fact following the sexual instincts which they share with the animals.” Jude’s focus is somewhat different from Peter’s: Peter argued that, like irrational animals who are born to be caught and killed, these men will be destroyed when destroying others (2 Pet 2:12). Jude, however, does not mention the destruction of animals, just that these false teachers will be destroyed for mimicking them.
[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.
[12:5] 15 tn Heb “anointed [one].”
[12:5] 16 tn Heb “that you have not found anything in my hand.”
[20:42] 17 sn Beginning with 20:42b, the verse numbers through 21:15 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 20:42b ET = 21:1 HT, 21:1 ET = 21:2 HT, 21:2 ET = 21:3 HT, etc., through 21:15 ET = 21:16 HT. With 22:1 the verse numbers in the ET and HT are again the same.
[20:42] 18 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
[1:2] 19 tn Heb “O peoples, all of them.”
[1:2] 20 tn Heb “O earth and all its fullness”; KJV “and all that therein is.”
[1:2] 21 tn Heb “May the sovereign
[1:2] 22 tn Heb “the
[1:2] 23 tn Or “his holy temple” (KJV, NAB, NASB, NIV, NRSV, NLT). This refers to the Lord’s dwelling in heaven, however, rather than the temple in Jerusalem (note the following verse, which describes a theophany).
[2:14] 24 tn Heb “the
[2:14] 25 sn Though there is no explicit reference to marriage vows in the OT (but see Job 7:13; Prov 2:17; Ezek 16:8), the term law (Heb “covenant”) here asserts that such vows or agreements must have existed. References to divorce documents (e.g., Deut 24:1-3; Jer 3:8) also presuppose the existence of marriage documents.
[3:5] 26 tn The first person pronoun (a reference to the
[3:5] 27 tn Heb “those who swear [oaths] falsely.” Cf. NIV “perjurers”; TEV “those who give false testimony”; NLT “liars.”
[3:5] 28 tn Heb “and against the oppressors of the worker for a wage, [the] widow and orphan.”
[3:5] 29 tn Heb “those who turn aside.”
[3:5] 30 tn Or “resident foreigner”; NIV “aliens”; NRSV “the alien.”
[1:9] 31 tn Grk “whom I serve in my spirit in the gospel.”
[1:5] 33 tn Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός (Jo pistos) as a second substantive in relation to ὁ μάρτυς (Jo martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”
[1:5] 34 sn The Greek term translated witness can mean both “witness” and “martyr.”
[1:5] 35 tc The reading “set free” (λύσαντι, lusanti) has better ms support (Ì18 א A C 1611 2050 2329 2351 ÏA sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 ÏK lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.
[1:5] tn Or “and released us” (L&N 37.127).
[1:5] 36 tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death – a frequent refrain in the Apocalypse.
[3:14] 37 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[3:14] 38 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
[3:14] 39 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
[3:14] sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
[3:14] 40 tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (arch) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prwtotoko"; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2-4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the ᾿Αρχή of Creation: JTS 27, 1926, 160-77).” Such a meaning is unlikely here, however, since the connections described above are much more probable.
