Bilangan 11:17

11:17 Then I will come down and speak with you there, and I will take part of the spirit that is on you, and will put it on them, and they will bear some of the burden of the people with you, so that you do not bear it ¹  all by yourself.

Nehemia 9:30

9:30 You prolonged your kindness ²  with them for many years, and you solemnly admonished them by your Spirit through your prophets. Still they paid no attention, ³  so you delivered them into the hands of the neighboring peoples. ⁴ 

Yesaya 5:4

5:4 What more can I do for my vineyard

beyond what I have already done?

When I waited for it to produce edible grapes,

why did it produce sour ones instead?

Yesaya 63:10

63:10 But they rebelled and offended ⁵  his holy Spirit, ⁶ 

so he turned into an enemy

and fought against them.

Yeremia 11:7

11:7 For I solemnly warned your ancestors to obey me. ⁷  I warned them again and again, ⁸  ever since I delivered them out of Egypt until this very day.

Yeremia 11:11

11:11 So I, the Lord, say this: ⁹  ‘I will soon bring disaster on them which they will not be able to escape! When they cry out to me for help, I will not listen to them.

Kisah Para Rasul 7:51

7:51 “You stubborn ¹⁰  people, with uncircumcised ¹¹  hearts and ears! ¹²  You are always resisting the Holy Spirit, like your ancestors ¹³  did!

Galatia 5:16-17

5:16 But I say, live ¹⁴  by the Spirit and you will not carry out the desires of the flesh. ¹⁵  5:17 For the flesh has desires that are opposed to the Spirit, and the Spirit has desires ¹⁶  that are opposed to the flesh, for these are in opposition to ¹⁷  each other, so that you cannot do what you want.

Galatia 5:1

Freedom of the Believer

5:1 For freedom ¹⁸  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ¹⁹  of slavery.

Galatia 5:19

5:19 Now the works of the flesh ²⁰  are obvious: ²¹  sexual immorality, impurity, depravity,

Galatia 5:1

Freedom of the Believer

5:1 For freedom ²²  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ²³  of slavery.

Pengkhotbah 3:18-20

3:18 I also thought to myself, “It is ²⁴  for the sake of people, ²⁵ 

so God can clearly ²⁶  show ²⁷  them that they are like animals.

3:19 For the fate of humans ²⁸  and the fate of animals are the same:

As one dies, so dies the other; both have the same breath.

There is no advantage for humans over animals,

for both are fleeting.

3:20 Both go to the same place,

both come from the dust,

and to dust both return.

Yudas 1:14-15

1:14 Now Enoch, the seventh in descent beginning with Adam, ²⁹  even prophesied of them, ³⁰  saying, “Look! The Lord is coming ³¹  with thousands and thousands ³²  of his holy ones, 1:15 to execute judgment on ³³  all, and to convict every person ³⁴  of all their thoroughly ungodly deeds ³⁵  that they have committed, ³⁶  and of all the harsh words that ungodly sinners have spoken against him.” ³⁷ 

[11:17]  ¹ tn The imperfect tense here is to be classified as a final imperfect, showing the result of this action by God. Moses would be relieved of some of the responsibility when these others were given the grace to understand and to resolve cases.

[9:30]  ² tn The Hebrew expression here is elliptical. The words “your kindness” are not included in the Hebrew text, but have been supplied in the translation for clarity.

[9:30]  ³ tn Heb “did not give ear to.”

[9:30]  ⁴ tn Heb “the peoples of the lands.”

[63:10]  ⁵ tn Or “grieved, hurt the feelings of.”

[63:10]  ⁶ sn The phrase “holy Spirit” occurs in the OT only here (in v. 11 as well) and in Ps 51:11 (51:13 HT), where it is associated with the divine presence.

[11:7]  ⁷ tn Heb “warned them…saying, ‘Obey me.’” However, it allows the long sentence to be broken up easier if the indirect quote is used.

[11:7]  ⁸ tn For the explanation for this rendering see the note on 7:13.

[11:11]  ⁹ tn Heb “Therefore, thus, says the Lord.” The person has been shifted in the translation in accordance with the difference between Hebrew and English style.

[7:51]  ¹⁰ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ¹¹ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ¹² tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ¹³ tn Or “forefathers”; Grk “fathers.”

[5:16]  ¹⁴ tn Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves).

[5:16]  ¹⁵ tn On the term “flesh” (once in this verse and twice in v. 17) see the note on the same word in Gal 5:13.

[5:17]  ¹⁶ tn The words “has desires” do not occur in the Greek text a second time, but are repeated in the translation for clarity.

[5:17]  ¹⁷ tn Or “are hostile toward” (L&N 39.1).

[5:1]  ¹⁸ tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.

[5:1]  ¹⁹ sn Here the yoke figuratively represents the burdensome nature of slavery.

[5:19]  ²⁰ tn See the note on the word “flesh” in Gal 5:13.

[5:19]  ²¹ tn Or “clear,” “evident.”

[5:1]  ²² tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.

[5:1]  ²³ sn Here the yoke figuratively represents the burdensome nature of slavery.

[3:18]  ²⁴ tn The phrase “it is” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[3:18]  ²⁵ tn Heb “the sons of man.” The phrase עַל־דִּבְרַת בְּנֵי הָאָדָם (’al-divrat bÿne ha’adam) is handled variously: (1) introduction to the direct discourse: “I said to myself concerning the sons of men” (NASB), (2) direct discourse: “I thought, ‘As for men, God tests them’” (NIV), (3) indirect discourse: “I said in my heart concerning the estate of the sons of men” (KJV), and (4) causal conjunction: “I said, ‘[It is] for the sake of the sons of men.” Since the phrase “sons of men” is contrasted with “animals” the translation “humans” has been adopted.

[3:18]  ²⁶ tn The meaning of לְבָרָם (lÿvaram, preposition + Qal infinitive construct from בָּרַר, barar, + 3rd person masculine plural suffix) is debated because the root has a broad range of meanings: (1) “to test; to prove; to sift; to sort out” (e.g., Dan 11:35; 12:10); (2) “to choose; to select” (e.g., 1 Chr 7:40; 9:22; 16:41; Neh 5:18); (3) “to purge out; to purify” (e.g., Ezek 20:38; Zeph 3:9; Job 33:3); and (4) “to cleanse; to polish” (Isa 49:2; 52:11); see HALOT 163 s.v. בָּרַר; BDB 141 s.v. בָּרַר. The meanings “to prove” (Qal), as well as “to cleanse; to polish” (Qal), “to keep clean” (Niphal), and “to cleanse” (Hiphil) might suggest the meaning “to make clear” (M. A. Eaton, Ecclesiastes [TOTC], 85-86). The meaning “to make clear; to prove” is well attested in postbiblical Mishnaic Hebrew (Jastrow 197-98 s.v. בָּרַר). For example, “they make the fact as clear (bright) as a new garment” (b. Ketubbot 46a) and “the claimant must offer clear evidence” (b. Sanhedrin 23b). The point would be that God allows human injustice to exist in the world in order to make it clear to mankind that they are essentially no better than the beasts. On the other hand, the LXX adopts the nuance “to judge,” while Targum and Vulgate take the nuance “to purge; to purify.” BDB 141 s.v. בָּרַר 4 suggests “to test, prove,” while HALOT 163 s.v. בָּרַר 2 prefers “to select, choose.”

[3:18]  ²⁷ tn The two infinitives לְבָרָם (lÿvaram, “to make it clear to them”) and וְלִרְאוֹת (vÿlir’ot, “and to show”) function as a verbal hendiadys (the two verbs are associated with one another to communicate a single idea). The first verb functions adverbially and the second retains its full verbal force: “to clearly show them.”

[3:19]  ²⁸ tn Heb “of the sons of man.”

[1:14]  ²⁹ tn Grk “the seventh from Adam.”

[1:14]  sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.

[1:14]  ³⁰ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ³¹ tn Grk “has come,” a proleptic aorist.

[1:14]  ³² tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

[1:15]  ³³ tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).

[1:15]  ³⁴ tn Or “soul.”

[1:15]  ³⁵ tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.

[1:15]  ³⁶ tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebew) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.

[1:15]  ³⁷ sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.