Ayub 21:14

21:14 So they say to God, ‘Turn away from us!

We do not want to ¹  know your ways. ² 

Keluaran 5:2

5:2 But Pharaoh said, “Who is the Lord ³  that ⁴  I should obey him ⁵  by releasing ⁶  Israel? I do not know the Lord, ⁷  and I will not release Israel!”

Yudas 1:10

1:10 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. ⁸ 

Yudas 1:1

Salutation

1:1 From Jude, ⁹  a slave ¹⁰  of Jesus Christ and brother of James, ¹¹  to those who are called, wrapped in the love of ¹²  God the Father and kept for ¹³  Jesus Christ.

1 Samuel 2:12

Eli’s Sons Misuse Their Sacred Office

2:12 The sons of Eli were wicked men. ¹⁴  They did not recognize the Lord’s authority. ¹⁵ 

1 Samuel 2:1

Hannah Exalts the Lord in Prayer

2:1 Hannah prayed, ¹⁶ 

“My heart rejoices in the Lord;

my horn ¹⁷  is exalted high because of the Lord.

I loudly denounce ¹⁸  my enemies,

for I am happy that you delivered me. ¹⁹ 

1 Samuel 28:9

28:9 But the woman said to him, “Look, you are aware of what Saul has done; he has removed ²⁰  the mediums and magicians ²¹  from the land! Why are you trapping me ²²  so you can put me to death?”

Mazmur 79:6

79:6 Pour out your anger on the nations that do not acknowledge you, ²³ 

on the kingdoms that do not pray to you! ²⁴ 

Yeremia 9:3

The Lord Laments That He Has No Choice But to Judge Them

9:3 The Lord says, ²⁵ 

“These people are like soldiers who have readied their bows.

Their tongues are always ready to shoot out lies. ²⁶ 

They have become powerful in the land,

but they have not done so by honest means. ²⁷ 

Indeed, they do one evil thing after another ²⁸ 

and do not pay attention to me. ²⁹ 

Yeremia 10:25

10:25 Vent your anger on the nations that do not acknowledge you. ³⁰ 

Vent it on the peoples ³¹  who do not worship you. ³² 

For they have destroyed the people of Jacob. ³³ 

They have completely destroyed them ³⁴ 

and left their homeland in utter ruin.

Roma 1:28

1:28 And just as they did not see fit to acknowledge God, ³⁵  God gave them over to a depraved mind, to do what should not be done. ³⁶ 

Roma 1:1

Salutation

1:1 From Paul, ³⁷  a slave ³⁸  of Christ Jesus, ³⁹  called to be an apostle, ⁴⁰  set apart for the gospel of God. ⁴¹ 

Roma 4:5

4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, ⁴²  his faith is credited as righteousness.

Roma 4:2

4:2 For if Abraham was declared righteous ⁴³  by the works of the law, he has something to boast about – but not before God.

Roma 1:8

Paul’s Desire to Visit Rome

1:8 First of all, ⁴⁴  I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world.

Titus 1:16

1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

[21:14]  ¹ tn The absence of the preposition before the complement adds greater vividness to the statement: “and knowing your ways – we do not desire.”

[21:14]  ² sn Contrast Ps 25:4, which affirms that walking in God’s ways means to obey God’s will – the Torah.

[5:2]  ³ tn Heb “Yahweh.” This is a rhetorical question, expressing doubt or indignation or simply a negative thought that Yahweh is nothing (see erotesis in E. W. Bullinger, Figures of Speech, 944-45). Pharaoh is not asking for information (cf. 1 Sam 25:5-10).

[5:2]  ⁴ tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u).

[5:2]  ⁵ tn The imperfect tense here receives the classification of obligatory imperfect. The verb שָׁמַע (shama’) followed by “in the voice of” is idiomatic; rather than referring to simple audition – “that I should hear his voice” – it conveys the thought of listening that issues in action – “that I should obey him.”

[5:2]  sn The construction of these clauses is similar to (ironically) the words of Moses: “Who am I that I should go?” (3:11).

[5:2]  ⁶ tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”

[5:2]  ⁷ sn This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the Lord (Yahweh) did not exist. So he said “I do not know the Lord [i.e., Yahweh].” The point of the plagues and the exodus will be “that he might know.” Pharaoh will come to know this Yahweh, but not in any pleasant way.

[1:10]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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.

[2:12]  ¹⁴ tn Heb “sons of worthlessness.”

[2:12]  ¹⁵ tn Heb “they did not know the Lord.” The verb here has the semantic nuance “recognize the authority of.” Eli’s sons obviously knew who the Lord was; they served in his sanctuary. But they did not recognize his moral authority.

[2:1]  ¹⁶ tn Heb “prayed and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.

[2:1]  ¹⁷ sn Horns of animals have always functioned as both offensive and defensive weapons for them. As a figure of speech the horn is therefore often used in the Bible as a symbol of human strength (see also in v. 10). The allusion in v. 1 to the horn being lifted high suggests a picture of an animal elevating its head in a display of strength or virility.

[2:1]  ¹⁸ tn Heb “my mouth opens wide against.”

[2:1]  ¹⁹ tn Heb “for I rejoice in your deliverance.”

[28:9]  ²⁰ tn Heb “how he has cut off.”

[28:9]  ²¹ tn See the note at v. 3.

[28:9]  ²² tn Heb “my life.”

[79:6]  ²³ tn Heb “which do not know you.” Here the Hebrew term “know” means “acknowledge the authority of.”

[79:6]  ²⁴ sn The kingdoms that do not pray to you. The people of these kingdoms pray to other gods, not the Lord, because they do not recognize his authority over them.

[9:3]  ²⁵ tn The words “The Lord says” have been moved up from the end of the verse to make clear that a change in speaker has occurred.

[9:3]  ²⁶ tn Heb “They have readied [or strung] their tongue as their bow for lies.”

[9:3]  ²⁷ tn Heb “but not through honesty.”

[9:3]  ²⁸ tn Heb “they go from evil to evil.”

[9:3]  ²⁹ tn Or “do not acknowledge me”; Heb “do not know me.” But “knowing” in Hebrew thought often involves more than intellectual knowledge; it involves emotional and volitional commitment as well. For יָדַע meaning “acknowledge” see 1 Chr 28:9; Isa 29:21; Hos 2:20; Prov 3:6. This word is also found in ancient Near Eastern treaty contexts where it has the idea of a vassal king acknowledging the sovereignty of a greater king (cf. H. Huffmon, “The Treaty Background of Hebrew yada,” BASOR 181 [1966]: 31-37).

[10:25]  ³⁰ tn Heb “know you.” For this use of the word “know” (יָדַע, yada’) see the note on 9:3.

[10:25]  ³¹ tn Heb “tribes/clans.”

[10:25]  ³² tn Heb “who do not call on your name.” The idiom “to call on your name” (directed to God) refers to prayer (mainly) and praise. See 1 Kgs 18:24-26 and Ps 116:13, 17. Here “calling on your name” is parallel to “acknowledging you.” In many locations in the OT “name” is equivalent to the person. In the OT, the “name” reflected the person’s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in a person’s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8). To call someone’s name over something was to claim it for one’s own (2 Sam 12:28).

[10:25]  ³³ tn Heb “have devoured Jacob.”

[10:25]  ³⁴ tn Or “have almost completely destroyed them”; Heb “they have devoured them and consumed them.” The figure of hyperbole is used here; elsewhere Jeremiah and God refer to the fact that they will not be completely consumed. See for example 4:27; 5:10, 18.

[1:28]  ³⁵ tn Grk “and just as they did not approve to have God in knowledge.”

[1:28]  ³⁶ tn Grk “the things that are improper.”

[1:1]  ³⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³⁸ tn Traditionally, “servant.” 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.). 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 someone who was Jewish 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]  ³⁹ tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ⁴⁰ tn Grk “a called apostle.”

[1:1]  ⁴¹ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

[4:5]  ⁴² tn Or “who justifies the ungodly.”

[4:2]  ⁴³ tn Or “was justified.”

[1:8]  ⁴⁴ tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”