Yudas 1:12-13

1:12 These men are ¹  dangerous reefs ²  at your love feasts, ³  feasting without reverence, ⁴  feeding only themselves. ⁵  They are ⁶  waterless ⁷  clouds, carried along by the winds; autumn trees without fruit ⁸  – twice dead, ⁹  uprooted; 1:13 wild sea waves, ¹⁰  spewing out the foam of ¹¹  their shame; ¹²  wayward stars ¹³  for whom the utter depths of eternal darkness ¹⁴  have been reserved.

Yudas 1:8

1:8 Yet these men, ¹⁵  as a result of their dreams, ¹⁶  defile the flesh, reject authority, ¹⁷  and insult ¹⁸  the glorious ones. ¹⁹ 

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ²⁰ 

Kisah Para Rasul 17:7-18

17:7 and ²¹  Jason has welcomed them as guests! They ²²  are all acting against Caesar’s ²³  decrees, saying there is another king named ²⁴  Jesus!” ²⁵  17:8 They caused confusion among ²⁶  the crowd and the city officials ²⁷  who heard these things. 17:9 After ²⁸  the city officials ²⁹  had received bail ³⁰  from Jason and the others, they released them.

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ³¹  at once, during the night. When they arrived, ³²  they went to the Jewish synagogue. ³³  17:11 These Jews ³⁴  were more open-minded ³⁵  than those in Thessalonica, ³⁶  for they eagerly ³⁷  received ³⁸  the message, examining ³⁹  the scriptures carefully every day ⁴⁰  to see if these things were so. 17:12 Therefore many of them believed, along with quite a few ⁴¹  prominent ⁴²  Greek women and men. 17:13 But when the Jews from Thessalonica ⁴³  heard that Paul had also proclaimed the word of God ⁴⁴  in Berea, ⁴⁵  they came there too, inciting ⁴⁶  and disturbing ⁴⁷  the crowds. 17:14 Then the brothers sent Paul away to the coast ⁴⁸  at once, but Silas and Timothy remained in Berea. ⁴⁹  17:15 Those who accompanied Paul escorted him as far as Athens, ⁵⁰  and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. ⁵¹ 

Paul at Athens

17:16 While Paul was waiting for them in Athens, ⁵²  his spirit was greatly upset ⁵³  because he saw ⁵⁴  the city was full of idols. 17:17 So he was addressing ⁵⁵  the Jews and the God-fearing Gentiles ⁵⁶  in the synagogue, ⁵⁷  and in the marketplace every day ⁵⁸  those who happened to be there. 17:18 Also some of the Epicurean ⁵⁹  and Stoic ⁶⁰  philosophers were conversing ⁶¹  with him, and some were asking, ⁶²  “What does this foolish babbler ⁶³  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ⁶⁴  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ⁶⁵ 

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ⁶⁶  as he customarily did, and on three Sabbath days he addressed ⁶⁷  them from the scriptures,

Kisah Para Rasul 1:12-17

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ⁶⁸  from the mountain ⁶⁹  called the Mount of Olives ⁷⁰  (which is near Jerusalem, a Sabbath day’s journey ⁷¹  away). 1:13 When ⁷²  they had entered Jerusalem, ⁷³  they went to the upstairs room where they were staying. Peter ⁷⁴  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ⁷⁵  1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ⁷⁶  1:15 In those days ⁷⁷  Peter stood up among the believers ⁷⁸  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ⁷⁹  the scripture had to be fulfilled that the Holy Spirit foretold through ⁸⁰  David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” ⁸¹ 

Yeremia 19:3-13

19:3 Say, ‘Listen to what the Lord says, you kings of Judah and citizens of Jerusalem! ⁸²  The Lord God of Israel who rules over all ⁸³  says, “I will bring a disaster on this place ⁸⁴  that will make the ears of everyone who hears about it ring! ⁸⁵  19:4 I will do so because these people ⁸⁶  have rejected me and have defiled ⁸⁷  this place. They have offered sacrifices in it to other gods which neither they nor their ancestors ⁸⁸  nor the kings of Judah knew anything about. They have filled it with the blood of innocent children. ⁸⁹  19:5 They have built places here ⁹⁰  for worship of the god Baal so that they could sacrifice their children as burnt offerings to him in the fire. Such sacrifices ⁹¹  are something I never commanded them to make! They are something I never told them to do! Indeed, such a thing never even entered my mind! 19:6 So I, the Lord, say: ⁹²  “The time will soon come that people will no longer call this place Topheth or the Hinnom Valley. But they will call this valley ⁹³  the Valley of Slaughter! 19:7 In this place I will thwart ⁹⁴  the plans of the people of Judah and Jerusalem. I will deliver them over to the power of their enemies who are seeking to kill them. They will die by the sword ⁹⁵  at the hands of their enemies. ⁹⁶  I will make their dead bodies food for the birds and wild beasts to eat. 19:8 I will make this city an object of horror, a thing to be hissed at. All who pass by it will be filled with horror and will hiss out their scorn ⁹⁷  because of all the disasters that have happened to it. ⁹⁸  19:9 I will reduce the people of this city to desperate straits during the siege imposed on it by their enemies who are seeking to kill them. I will make them so desperate that they will eat the flesh of their own sons and daughters and the flesh of one another.”’” ⁹⁹ 

19:10 The Lord continued, ¹⁰⁰  “Now break the jar in front of those who have come here with you. 19:11 Tell them the Lord who rules over all says, ¹⁰¹  ‘I will do just as Jeremiah has done. ¹⁰²  I will smash this nation and this city as though it were a potter’s vessel which is broken beyond repair. ¹⁰³  The dead will be buried here in Topheth until there is no more room to bury them.’ ¹⁰⁴  19:12 I, the Lord, say: ¹⁰⁵  ‘That is how I will deal with this city and its citizens. I will make it like Topheth. 19:13 The houses in Jerusalem and the houses of the kings of Judah will be defiled by dead bodies ¹⁰⁶  just like this place, Topheth. For they offered sacrifice to the stars ¹⁰⁷  and poured out drink offerings to other gods on the roofs of those houses.’”

Yeremia 44:2-6

44:2 “The Lord God of Israel who rules over all ¹⁰⁸  says, ‘You have seen all the disaster I brought on Jerusalem ¹⁰⁹  and all the towns of Judah. Indeed, they now lie in ruins and are deserted. ¹¹⁰  44:3 This happened because of the wickedness the people living there did. ¹¹¹  They made me angry ¹¹²  by worshiping and offering sacrifice to ¹¹³  other gods whom neither they nor you nor your ancestors ¹¹⁴  previously knew. ¹¹⁵  44:4 I sent my servants the prophets to you people over and over ¹¹⁶  again warning you not to do this disgusting thing I hate. ¹¹⁷  44:5 But the people of Jerusalem and Judah ¹¹⁸  would not listen or pay any attention. They would not stop the wickedness they were doing nor quit sacrificing to other gods. ¹¹⁹  44:6 So my anger and my wrath were poured out and burned like a fire through the towns of Judah and the streets of Jerusalem. That is why they have become the desolate ruins that they are today.’

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

[1:12]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).

[1:12]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Grk “wild waves of the sea.”

[1:13]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.

[1:8]  ¹⁵ tn The reference is now to the false teachers.

[1:8]  ¹⁶ tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (|outoi, “these”), though the particular relationship is not clear. It could mean, “while dreaming,” “by dreaming,” or “because of dreaming.” This translation has adopted the last option as Jude’s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle ἐνυπνιαζόμενοι was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.

[1:8]  ¹⁷ tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: “they deny our Master and Lord, Jesus Christ.”

[1:8]  ¹⁸ tn The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.”

[1:8]  ¹⁹ sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them).

[1:2]  ²⁰ tn Grk “may mercy and peace and love be multiplied to you.”

[17:7]  ²¹ tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.

[17:7]  ²² tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[17:7]  ²³ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ²⁴ tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ²⁵ sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.

[17:8]  ²⁶ tn Grk “They troubled the crowd and the city officials”; but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.

[17:8]  ²⁷ tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official.’”

[17:9]  ²⁸ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[17:9]  ²⁹ tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.

[17:9]  ³⁰ tn That is, “a payment” or “a pledge of security” (BDAG 472 s.v. ἱκανός 1) for which “bail” is the most common contemporary English equivalent.

[17:10]  ³¹ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.

[17:10]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:10]  ³² tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

[17:10]  ³³ sn See the note on synagogue in 6:9.

[17:11]  ³⁴ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ³⁵ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ³⁶ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:11]  ³⁷ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ³⁸ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ³⁹ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ⁴⁰ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:12]  ⁴¹ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:12]  ⁴² tn Or “respected.”

[17:13]  ⁴³ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ⁴⁴ tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.

[17:13]  ⁴⁵ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[17:13]  ⁴⁶ tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.

[17:13]  sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.

[17:13]  ⁴⁷ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[17:14]  ⁴⁸ tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ⁴⁹ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[17:15]  ⁵⁰ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ⁵¹ sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[17:16]  ⁵² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ⁵³ tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”

[17:16]  sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.

[17:16]  ⁵⁴ tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.

[17:17]  ⁵⁵ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:17. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[17:17]  ⁵⁶ tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.

[17:17]  ⁵⁷ sn See the note on synagogue in 6:9.

[17:17]  ⁵⁸ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:18]  ⁵⁹ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ⁶⁰ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ⁶¹ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ⁶² tn Grk “saying.”

[17:18]  ⁶³ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ⁶⁴ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ⁶⁵ sn This is a parenthetical note by the author.

[17:2]  ⁶⁶ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ⁶⁷ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[1:12]  ⁶⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ⁶⁹ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ⁷⁰ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ⁷¹ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[1:13]  ⁷² tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:13]  ⁷³ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ⁷⁴ sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ⁷⁵ tn The words “were there” are not in the Greek text, but are implied.

[1:14]  ⁷⁶ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ⁷⁷ tn Grk “And in those days.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:15]  ⁷⁸ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[1:16]  ⁷⁹ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ⁸⁰ tn Grk “foretold by the mouth of.”

[1:17]  ⁸¹ tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”

[19:3]  ⁸² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:3]  ⁸³ tn Heb “Yahweh of armies, the God of Israel.”

[19:3]  sn See the study notes on 2:19 and 7:3 for explanation of this title.

[19:3]  ⁸⁴ sn Careful comparison of the use of this term throughout this passage and comparison with 7:31-33 which is parallel to several verses in this passage will show that the reference is to the Valley of Ben Hinnom which will become a Valley of Slaughter (see v. 6 and 7:32).

[19:3]  ⁸⁵ tn Heb “which everyone who hears it [or about it] his ears will ring.” This is proverbial for a tremendous disaster. See 1 Sam 3:11; 2 Kgs 21:12 for similar prophecies.

[19:4]  ⁸⁶ tn The text merely has “they.” But since a reference is made later to “they” and “their ancestors,” the referent must be to the people that the leaders of the people and leaders of the priests represent.

[19:4]  ⁸⁷ sn Heb “have made this city foreign.” The verb here is one that is built off of the noun and adjective which relate to foreign nations. Comparison may be made to Jer 2:21 where the adjective refers to the strange, wild vine as opposed to the choice vine the Lord planted and to 5:19 and 8:19 where the noun is used of worshiping foreign gods. Israel through its false worship has “denationalized” itself in its relation to God.

[19:4]  ⁸⁸ tn Heb “fathers.”

[19:4]  ⁸⁹ tn Heb “the blood of innocent ones.” This must be a reference to child sacrifice as explained in the next verse. Some have seen a reference to the sins of social injustice alluded to in 2 Kgs 21:16 and 24:4 but those are connected with the city itself. Hence the word children is supplied in the translation to make the referent explicit.

[19:5]  ⁹⁰ tn The word “here” is not in the text. However, it is implicit from the rest of the context. It is supplied in the translation for clarity.

[19:5]  ⁹¹ tn The words “such sacrifices” are not in the text. The text merely says “to burn their children in the fire as burnt offerings to Baal which I did not command.” The command obviously refers not to the qualification “to Baal” but to burning the children in the fire as burnt offerings. The words are supplied in the translation to avoid a possible confusion that the reference is to sacrifices to Baal. Likewise the words should not be translated so literally that they leave the impression that God never said anything about sacrificing their children to other gods. The fact is he did. See Lev 18:21; Deut 12:30; 18:10.

[19:6]  ⁹² tn This phrase (Heb “Oracle of the Lord”) has been handled this way on several occasions when it occurs within first person addresses where the Lord is the speaker. See, e.g., 16:16; 17:24; 18:6.

[19:6]  ⁹³ tn Heb “it will no longer be called to this place Topheth or the Valley of Ben Hinnom but the Valley of Slaughter.”

[19:6]  sn See Jer 7:31-32 for an almost word for word repetition of vv. 5-6.

[19:7]  ⁹⁴ sn There is perhaps a two-fold wordplay in the use of this word. One involves the sound play with the word for “jar,” which has been explained as a water decanter. The word here is בַקֹּתִי (vaqqoti). The word for jar in v. 1 is בַקְבֻּק (vaqbuq). There may also be a play on the literal use of this word to refer to the laying waste or destruction of a land (see Isa 24:3; Nah 2:3). Many modern commentaries think that at this point Jeremiah emptied out the contents of the jar, symbolizing the “emptying” out of their plans.

[19:7]  ⁹⁵ sn This refers to the fact that they will die in battle. The sword would be only one of the weapons that strikes them down. It is one of the trio of “sword,” “starvation,” and “disease” which were the concomitants of war referred to so often in the book of Jeremiah. Starvation is referred to in v. 9.

[19:7]  ⁹⁶ tn Heb “I will cause them to fall by the sword before their enemies and in the hand of those who seek their soul [= life].” In this context the two are meant as obvious qualifications of one entity, not two. Some rearrangement of the qualifiers had to be made in the English translation to convey this.

[19:8]  ⁹⁷ sn See 18:16 and the study note there.

[19:8]  ⁹⁸ tn Heb “all its smitings.” This word has been used several times for the metaphorical “wounds” that Israel has suffered as a result of the blows from its enemies. See, e.g., 14:17. It is used in the Hebrew Bible of scourging, both literally and metaphorically (cf. Deut 25:3; Isa 10:26), and of slaughter and defeat (1 Sam 4:10; Josh 10:20). Here it refers to the results of the crushing blows at the hands of her enemies which has made her the object of scorn.

[19:9]  ⁹⁹ tn This verse has been restructured to try to bring out the proper thought and subordinations reflected in the verse without making the sentence too long and complex in English: Heb “I will make them eat the flesh of their sons and daughters. And they will eat one another’s flesh in the siege and in the straits which their enemies who are seeking their lives reduce them to.” This also shows the agency through which God’s causation was effected, i.e., the siege.

[19:9]  sn Cannibalism is one of the penalties for disobedience to their covenant with the Lord effected through the Mosaic covenant. See Deut 28:53, 55, 57. For examples of this being carried out see 2 Kgs 6:28-29; Lam 4:10.

[19:10]  ¹⁰⁰ tn The words “And the Lord continued” are not in the text. However, they are necessary to take us clearly back to the flow of the narrative begun in vv. 1-2 and interrupted by the long speech in vv. 3-9.

[19:11]  ¹⁰¹ tn Heb “Thus says Yahweh of armies.” For this title see the study note on 2:19. The translation attempts to avoid the confusion of embedding quotes within quotes by reducing this one to an indirect quote.

[19:11]  ¹⁰² tn The adverb “Thus” or “Like this” normally points back to something previously mentioned. See, e.g., Exod 29:35; Num 11:15; 15:11; Deut 25:9.

[19:11]  ¹⁰³ tn Heb “Like this I will break this people and this city, just as one breaks the vessel of a potter which is not able to be repaired.”

[19:11]  ¹⁰⁴ sn See Jer 7:22-23 for parallels.

[19:12]  ¹⁰⁵ tn This phrase (Heb “Oracle of the Lord”) has been handled this way on several occasions when it occurs within first person addresses where the Lord is the speaker. See, e.g., 16:16; 17:24; 18:6.

[19:13]  ¹⁰⁶ tn The words “by dead bodies” is not in the text but is implicit from the context. They are supplied in the translation for clarity.

[19:13]  ¹⁰⁷ tn Heb “the host of heaven.”

[44:2]  ¹⁰⁸ tn Heb “Yahweh of armies, the God of Israel.” Compare 7:3 and see the study note on 2:19 for explanation and translation of this title.

[44:2]  ¹⁰⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[44:2]  ¹¹⁰ tn Heb “Behold, they are in ruins this day and there is no one living in them.”

[44:3]  ¹¹¹ tn Heb “they.” The referent must be supplied from the preceding, i.e., Jerusalem and all the towns of Judah. “They” are those who have experienced the disaster and are distinct from those being addressed and their ancestors (44:3b).

[44:3]  ¹¹² tn Heb “thus making me angry.” However, this is a good place to break the sentence to create a shorter sentence that is more in keeping with contemporary English style.

[44:3]  ¹¹³ tn Heb “by going to offer sacrifice in serving/worshiping.” The second לְ (lamed) + infinitive is epexegetical of the first (cf. IBHS 608-9 §36.2.3e).

[44:3]  ¹¹⁴ tn Heb “fathers” (also in vv. 9, 10, 17, 21).

[44:3]  ¹¹⁵ sn Compare Jer 19:4 for the same thought and see also 7:9.

[44:4]  ¹¹⁶ tn See 7:13 for an explanation of this idiom and compare 7:25; 25:4; 26:5; 29:19; 35:15 for similar references to the persistent warnings of the prophets.

[44:4]  ¹¹⁷ tn Heb “sent…over again, saying, ‘Do not do this terrible thing that I hate.’” The indirect quote has been used to shorten the sentence and eliminate one level of embedded quotes.

[44:4]  sn This refers to the worship of other gods mentioned in the previous verse.

[44:5]  ¹¹⁸ tn There appears to be a deliberate shift in the pronouns used in vv. 2-5. “You” refers to the people living in Egypt who are being addressed (v. 2) and to the people of present and past generations to whom the Lord persistently sent the prophets (v. 4). “They” refers to the people of Jerusalem and the towns of Judah who have suffered disaster (v. 2) because of the wickedness of sacrificing to other gods (vv. 3, 5). The referents have been explicitly identified in the translation for the sake of clarity.

[44:5]  ¹¹⁹ tn Heb “They did not listen or incline their ear [= pay attention] by turning from their wickedness by not sacrificing to other gods.” The לְ (lamed) + the negative + the infinitive is again epexegetical. The sentence has been restructured and more idiomatic English expressions have been used to better conform with contemporary English style but an attempt has been made to retain the basic relationships of subordination.