Yudas 1:7

1:7 So also ¹  Sodom and Gomorrah and the neighboring towns, ²  since they indulged in sexual immorality and pursued unnatural desire ³  in a way similar to ⁴  these angels, ⁵  are now displayed as an example by suffering the punishment of eternal fire.

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ⁶ 

Kisah Para Rasul 9:26

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, ⁷  he attempted to associate ⁸  with the disciples, and they were all afraid of him, because they did not believe ⁹  that he was a disciple.

Kisah Para Rasul 9:2

9:2 and requested letters from him to the synagogues ¹⁰  in Damascus, so that if he found any who belonged to the Way, ¹¹  either men or women, he could bring them as prisoners ¹²  to Jerusalem. ¹³ 

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ¹⁴  days, when the disciples were growing in number, ¹⁵  a complaint arose on the part of the Greek-speaking Jews ¹⁶  against the native Hebraic Jews, ¹⁷  because their widows ¹⁸  were being overlooked ¹⁹  in the daily distribution of food. ²⁰ 

Yeremia 51:56

51:56 For a destroyer is attacking Babylon. ²¹ 

Her warriors will be captured;

their bows will be broken. ²² 

For the Lord is a God who punishes; ²³ 

he pays back in full. ²⁴ 

Yoel 3:4

3:4 Why are you doing these things to me, Tyre and Sidon? ²⁵ 

Are you trying to get even with me, land of Philistia? ²⁶ 

I will very quickly repay you for what you have done! ²⁷ 

[1:7]  ¹ tn Grk “as.”

[1:7]  ² tn Grk “the towns [or cities] surrounding them.”

[1:7]  ³ 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]  ⁴ tn Or “in the same way as.”

[1:7]  ⁵ tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

[1:2]  ⁶ tn Grk “may mercy and peace and love be multiplied to you.”

[9:26]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ⁸ tn Or “join.”

[9:26]  ⁹ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[9:2]  ¹⁰ sn See the note on synagogue in 6:9.

[9:2]  ¹¹ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ¹² tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ¹³ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:1]  ¹⁴ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ¹⁵ tn Grk “were multiplying.”

[6:1]  ¹⁶ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ¹⁷ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ¹⁸ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ¹⁹ tn Or “neglected.”

[6:1]  ²⁰ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[51:56]  ²¹ tn Heb “for a destroyer is coming against her, against Babylon.”

[51:56]  ²² tn The Piel form (which would be intransitive here, see GKC 142 §52.k) should probably be emended to Qal.

[51:56]  ²³ tn Or “God of retribution.”

[51:56]  ²⁴ tn The infinitive absolute emphasizes the following finite verb. Another option is to translate, “he certainly pays one back.” The translation assumes that the imperfect verbal form here describes the Lord’s characteristic actions. Another option is to take it as referring specifically to his judgment on Babylon, in which case one should translate, “he will pay (Babylon) back in full.”

[3:4]  ²⁵ tn Heb “What [are] you [doing] to me, O Tyre and Sidon?”

[3:4]  ²⁶ tn Or “districts.”

[3:4]  ²⁷ tn Heb “quickly, speedily, I will return your recompense on your head.” This is an idiom for retributive justice and an equitable reversal of situation.