Discovery BoxJeremiah 3:25
Context3:25 Let us acknowledge 1 our shame.
Let us bear the disgrace that we deserve. 2
For we have sinned against the Lord our God,
both we and our ancestors.
From earliest times to this very day
we have not obeyed the Lord our God.’
Jeremiah 7:22-28
Context7:22 Consider this: 3 When I spoke to your ancestors after I brought them out of Egypt, I did not merely give them commands about burnt offerings and sacrifices. 7:23 I also explicitly commanded them: 4 “Obey me. If you do, I 5 will be your God and you will be my people. Live exactly the way I tell you 6 and things will go well with you.” 7:24 But they did not listen to me or pay any attention to me. They followed the stubborn inclinations of their own wicked hearts. They acted worse and worse instead of better. 7 7:25 From the time your ancestors departed the land of Egypt until now, 8 I sent my servants the prophets to you again and again, 9 day after day. 10 7:26 But your ancestors 11 did not listen to me nor pay attention to me. They became obstinate 12 and were more wicked than even their own forefathers.’”
7:27 Then the Lord said to me, 13 “When you tell them all this, they will not listen to you. When you call out to them, they will not respond to you. 7:28 So tell them: ‘This is a nation that has not obeyed the Lord their God and has not accepted correction. Faithfulness is nowhere to be found in it. These people do not even profess it anymore. 14
Jeremiah 32:30
Context32:30 This will happen because the people of Israel and Judah have repeatedly done what displeases me 15 from their earliest history until now 16 and because they 17 have repeatedly made me angry by the things they have done. 18 I, the Lord, affirm it! 19
Deuteronomy 9:7
Context9:7 Remember – don’t ever forget 20 – how you provoked the Lord your God in the desert; from the time you left the land of Egypt until you came to this place you were constantly rebelling against him. 21
Deuteronomy 9:24
Context9:24 You have been rebelling against him 22 from the very first day I knew you!
Deuteronomy 31:27
Context31:27 for I know about your rebellion and stubbornness. 23 Indeed, even while I have been living among you to this very day, you have rebelled against the Lord; you will be even more rebellious after my death! 24
Deuteronomy 32:15-20
Context32:15 But Jeshurun 25 became fat and kicked,
you 26 got fat, thick, and stuffed!
Then he deserted the God who made him,
and treated the Rock who saved him with contempt.
32:16 They made him jealous with other gods, 27
they enraged him with abhorrent idols. 28
32:17 They sacrificed to demons, not God,
to gods they had not known;
to new gods who had recently come along,
gods your ancestors 29 had not known about.
32:18 You have forgotten 30 the Rock who fathered you,
and put out of mind the God who gave you birth.
32:19 But the Lord took note and despised them
because his sons and daughters enraged him.
32:20 He said, “I will reject them, 31
I will see what will happen to them;
for they are a perverse generation,
children 32 who show no loyalty.
Jude 1:11-19
Context1:11 Woe to them! For they have traveled down Cain’s path, 33 and because of greed 34 have abandoned themselves 35 to 36 Balaam’s error; hence, 37 they will certainly perish 38 in Korah’s rebellion. 1:12 These men are 39 dangerous reefs 40 at your love feasts, 41 feasting without reverence, 42 feeding only themselves. 43 They are 44 waterless 45 clouds, carried along by the winds; autumn trees without fruit 46 – twice dead, 47 uprooted; 1:13 wild sea waves, 48 spewing out the foam of 49 their shame; 50 wayward stars 51 for whom the utter depths of eternal darkness 52 have been reserved.
1:14 Now Enoch, the seventh in descent beginning with Adam, 53 even prophesied of them, 54 saying, “Look! The Lord is coming 55 with thousands and thousands 56 of his holy ones, 1:15 to execute judgment on 57 all, and to convict every person 58 of all their thoroughly ungodly deeds 59 that they have committed, 60 and of all the harsh words that ungodly sinners have spoken against him.” 61 1:16 These people are grumblers and 62 fault-finders who go 63 wherever their desires lead them, 64 and they give bombastic speeches, 65 enchanting folks 66 for their own gain. 67
1:17 But you, dear friends – recall the predictions 68 foretold by the apostles of our Lord Jesus Christ. 69 1:18 For they said to you, “In the end time there will come 70 scoffers, propelled by their own ungodly desires.” 71 1:19 These people are divisive, 72 worldly, 73 devoid of the Spirit. 74
Nehemiah 9:16-37
Context9:16 “But they – our ancestors 75 – behaved presumptuously; they rebelled 76 and did not obey your commandments. 9:17 They refused to obey and did not recall your miracles that you had performed among them. Instead, they rebelled and appointed a leader to return to their bondage in Egypt. 77 But you are a God of forgiveness, merciful and compassionate, slow to get angry and unfailing in your loyal love. 78 You did not abandon them, 9:18 even when they made a cast image of a calf for themselves and said, ‘This is your God who brought you up from Egypt,’ or when they committed atrocious 79 blasphemies.
9:19 “Due to your great compassion you did not abandon them in the desert. The pillar of cloud did not stop guiding them in the path by day, 80 nor did the pillar of fire stop illuminating for them by night the path on which they should travel. 9:20 You imparted your good Spirit to instruct them. You did not withhold your manna from their mouths; you provided water for their thirst. 9:21 For forty years you sustained them. Even in the desert they never lacked anything. Their clothes did not wear out and their feet did not swell.
9:22 “You gave them kingdoms and peoples, and you allocated them to every corner of the land. 81 They inherited the land of King Sihon of Heshbon 82 and the land of King Og of Bashan. 9:23 You multiplied their descendants like the stars of the sky. You brought them to the land you had told their ancestors to enter in order to possess. 9:24 Their descendants 83 entered and possessed the land. You subdued before them the Canaanites who were the inhabitants of the land. You delivered them into their hand, together with their kings and the peoples of the land, to deal with as they pleased. 9:25 They captured fortified cities and fertile land. They took possession of houses full of all sorts of good things – wells previously dug, vineyards, olive trees, and fruit trees in abundance. They ate until they were full 84 and grew fat. They enjoyed to the full your great goodness.
9:26 “Nonetheless they grew disobedient and rebelled against you; they disregarded your law. 85 They killed your prophets who had solemnly admonished them in order to cause them to return to you. They committed atrocious blasphemies. 9:27 Therefore you delivered them into the hand of their adversaries, who oppressed them. But in the time of their distress they called to you, and you heard from heaven. In your abundant compassion you provided them with deliverers to rescue them from 86 their adversaries.
9:28 “Then, when they were at rest again, they went back to doing evil before you. Then you abandoned them to 87 their enemies, and they gained dominion over them. When they again cried out to you, in your compassion you heard from heaven and rescued them time and again. 9:29 And you solemnly admonished them in order to return them to your law, but they behaved presumptuously and did not obey your commandments. They sinned against your ordinances – those by which an individual, if he obeys them, 88 will live. They boldly turned from you; 89 they rebelled 90 and did not obey. 9:30 You prolonged your kindness 91 with them for many years, and you solemnly admonished them by your Spirit through your prophets. Still they paid no attention, 92 so you delivered them into the hands of the neighboring peoples. 93 9:31 However, due to your abundant mercy you did not do away with them altogether; you did not abandon them. For you are a merciful and compassionate God.
9:32 “So now, our God – the great, powerful, and awesome God, who keeps covenant fidelity 94 – do not regard as inconsequential 95 all the hardship that has befallen us – our kings, our leaders, our priests, our prophets, our ancestors, and all your people – from the days of the kings of Assyria until this very day! 9:33 You are righteous with regard to all that has happened to us, for you have acted faithfully. 96 It is we who have been in the wrong! 9:34 Our kings, our leaders, our priests, and our ancestors have not kept your law. They have not paid attention to your commandments or your testimonies by which you have solemnly admonished them. 9:35 Even when they were in their kingdom and benefiting from your incredible 97 goodness that you had lavished 98 on them in the spacious and fertile land you had set 99 before them, they did not serve you, nor did they turn from their evil practices.
9:36 “So today we are slaves! In the very land you gave to our ancestors to eat its fruit and to enjoy 100 its good things – we are slaves! 9:37 Its abundant produce goes to the kings you have placed over us due to our sins. They rule over our bodies and our livestock as they see fit, 101 and we are in great distress!
Psalms 106:6-48
Context106:6 We have sinned like 102 our ancestors; 103
we have done wrong, we have done evil.
106:7 Our ancestors in Egypt failed to appreciate your miraculous deeds,
they failed to remember your many acts of loyal love,
and they rebelled at the sea, by the Red Sea. 104
106:8 Yet he delivered them for the sake of his reputation, 105
that he might reveal his power.
106:9 He shouted at 106 the Red Sea and it dried up;
he led them through the deep water as if it were a desert.
106:10 He delivered them from the power 107 of the one who hated them,
and rescued 108 them from the power 109 of the enemy.
106:11 The water covered their enemies;
not even one of them survived. 110
106:12 They believed his promises; 111
they sang praises to him.
106:13 They quickly forgot what he had done; 112
they did not wait for his instructions. 113
106:14 In the wilderness they had an insatiable craving 114 for meat; 115
they challenged God 116 in the desert.
106:15 He granted their request,
then struck them with a disease. 117
106:16 In the camp they resented 118 Moses,
and Aaron, the Lord’s holy priest. 119
106:17 The earth opened up and swallowed Dathan;
it engulfed 120 the group led by Abiram. 121
106:18 Fire burned their group;
the flames scorched the wicked. 122
106:19 They made an image of a calf at Horeb,
and worshiped a metal idol.
106:20 They traded their majestic God 123
for the image of an ox that eats grass.
106:21 They rejected 124 the God who delivered them,
the one who performed great deeds in Egypt,
106:22 amazing feats in the land of Ham,
mighty 125 acts by the Red Sea.
106:23 He threatened 126 to destroy them,
but 127 Moses, his chosen one, interceded with him 128
and turned back his destructive anger. 129
106:24 They rejected the fruitful land; 130
they did not believe his promise. 131
106:25 They grumbled in their tents; 132
they did not obey 133 the Lord.
106:26 So he made a solemn vow 134
that he would make them die 135 in the desert,
106:27 make their descendants 136 die 137 among the nations,
and scatter them among foreign lands. 138
106:28 They worshiped 139 Baal of Peor,
and ate sacrifices offered to the dead. 140
106:29 They made the Lord angry 141 by their actions,
and a plague broke out among them.
106:30 Phinehas took a stand and intervened, 142
and the plague subsided.
106:31 This brought him a reward,
an eternal gift. 143
106:32 They made him angry by the waters of Meribah,
and Moses suffered 144 because of them,
106:33 for they aroused 145 his temper, 146
and he spoke rashly. 147
106:34 They did not destroy the nations, 148
as the Lord had commanded them to do.
106:35 They mixed in with the nations
and learned their ways. 149
106:36 They worshiped 150 their idols,
which became a snare to them. 151
106:37 They sacrificed their sons and daughters to demons. 152
106:38 They shed innocent blood –
the blood of their sons and daughters,
whom they sacrificed to the idols of Canaan.
The land was polluted by bloodshed. 153
106:39 They were defiled by their deeds,
and unfaithful in their actions. 154
106:40 So the Lord was angry with his people 155
and despised the people who belong to him. 156
106:41 He handed them over to 157 the nations,
and those who hated them ruled over them.
106:42 Their enemies oppressed them;
they were subject to their authority. 158
106:43 Many times he delivered 159 them,
but they had a rebellious attitude, 160
and degraded themselves 161 by their sin.
106:44 Yet he took notice of their distress,
when he heard their cry for help.
106:45 He remembered his covenant with them,
and relented 162 because of his great loyal love.
106:46 He caused all their conquerors 163
to have pity on them.
106:47 Deliver us, O Lord, our God!
Gather us from among the nations!
Then we will give thanks 164 to your holy name,
and boast about your praiseworthy deeds. 165
106:48 The Lord God of Israel deserves praise, 166
in the future and forevermore. 167
Let all the people say, “We agree! 168 Praise the Lord!” 169
Isaiah 48:8
Context48:8 You did not hear,
you do not know,
you were not told beforehand. 170
For I know that you are very deceitful; 171
you were labeled 172 a rebel from birth.
Ezekiel 20:8
Context20:8 But they rebelled against me, and refused to listen to me; no one got rid of their detestable idols, 173 nor did they abandon the idols of Egypt. Then I decided to pour out 174 my rage on them and fully vent my anger against them in the midst of the land of Egypt.
Ezekiel 20:13
Context20:13 But the house of Israel rebelled against me in the wilderness; they did not follow my statutes and they rejected my regulations (the one who obeys them will live by them), and they utterly desecrated my Sabbaths. So I decided to pour out 175 my rage on them in the wilderness and destroy them. 176
Ezekiel 20:21
Context20:21 “‘But the children 177 rebelled against me, did not follow my statutes, did not observe my regulations by carrying them out (the one who obeys 178 them will live by them), and desecrated my Sabbaths. I decided to pour out 179 my rage on them and fully vent my anger against them in the wilderness.
Ezekiel 20:28
Context20:28 I brought them to the land which I swore 180 to give them, but whenever they saw any high hill or leafy tree, they offered their sacrifices there and presented the offerings that provoke me to anger. They offered their soothing aroma there and poured out their drink offerings.
Ezekiel 23:3-39
Context23:3 They engaged in prostitution in Egypt; in their youth they engaged in prostitution. Their breasts were squeezed there; lovers 181 fondled their virgin nipples there. 23:4 Oholah was the name of the older and Oholibah 182 the name of her younger sister. They became mine, and gave birth to sons and daughters. 183 Oholah is Samaria and Oholibah is Jerusalem.
23:5 “Oholah engaged in prostitution while she was mine. 184 She lusted after her lovers, the Assyrians 185 – warriors 186 23:6 clothed in blue, governors and officials, all of them desirable young men, horsemen riding on horses. 23:7 She bestowed her sexual favors on them; all of them were the choicest young men of Assyria. She defiled herself with all whom she desired 187 – with all their idols. 23:8 She did not abandon the prostitution she had practiced in Egypt; for in her youth men had sex with her, fondled her virgin breasts, and ravished her. 188 23:9 Therefore I handed her over to her lovers, the Assyrians 189 for whom she lusted. 23:10 They exposed her nakedness, seized her sons and daughters, and killed her with the sword. She became notorious 190 among women, and they executed judgments against her.
23:11 “Her sister Oholibah watched this, 191 but she became more corrupt in her lust than her sister had been, and her acts of prostitution were more numerous than those of her sister. 23:12 She lusted after the Assyrians – governors and officials, warriors in full armor, horsemen riding on horses, all of them desirable young men. 23:13 I saw that she was defiled; both of them followed the same path. 23:14 But she increased her prostitution. She saw men carved on the wall, images of the Chaldeans carved in bright red, 192 23:15 wearing belts on their waists and flowing turbans on their heads, all of them looking like officers, the image of Babylonians 193 whose native land is Chaldea. 23:16 When she saw them, 194 she lusted after them and sent messengers to them in Chaldea. 195 23:17 The Babylonians crawled into bed with her. 196 They defiled her with their lust; after she was defiled by them, she 197 became disgusted with them. 23:18 When she lustfully exposed her nakedness, 198 I 199 was disgusted with her, just as I 200 had been disgusted with her sister. 23:19 Yet she increased her prostitution, remembering the days of her youth when she engaged in prostitution in the land of Egypt. 23:20 She lusted after their genitals – as large as those of donkeys, 201 and their seminal emission was as strong as that of stallions. 23:21 This is how you assessed 202 the obscene conduct of your youth, when the Egyptians fondled 203 your nipples and squeezed 204 your young breasts.
23:22 “Therefore, Oholibah, this is what the sovereign Lord says: Look here, 205 I am about to stir up against you the lovers with whom you were disgusted; I will bring them against you from every side: 23:23 the Babylonians and all the Chaldeans, Pekod, 206 Shoa, 207 and Koa, 208 and all the Assyrians with them, desirable young men, all of them governors and officials, officers and nobles, all of them riding on horses. 23:24 They will attack 209 you with weapons, 210 chariots, wagons, and with a huge army; 211 they will array themselves against you on every side with large shields, small shields, and helmets. I will assign them the task of judgment; 212 they will punish you according to their laws. 23:25 I will direct 213 my jealous anger against you, and they will deal with you in rage. They will cut off your nose and your ears, 214 and your survivors will die 215 by the sword. They will seize your sons and daughters, and your survivors will be consumed by fire. 23:26 They will strip your clothes off you and take away your beautiful jewelry. 23:27 So I will put an end to your obscene conduct and your prostitution which you have practiced in the land of Egypt. 216 You will not seek their help 217 or remember Egypt anymore.
23:28 “For this is what the sovereign Lord says: Look here, 218 I am about to deliver you over to 219 those whom you hate, to those with whom you were disgusted. 23:29 They will treat you with hatred, take away all you have labored for, 220 and leave you naked and bare. Your nakedness will be exposed, just as when you engaged in prostitution and obscene conduct. 221 23:30 I will do these things to you 222 because you engaged in prostitution with the nations, polluting yourself with their idols. 23:31 You have followed the ways of your sister, so I will place her cup of judgment 223 in your hand. 23:32 “This is what the sovereign Lord says: “You will drink your sister’s deep and wide cup; 224 you will be scorned and derided, for it holds a great deal. 23:33 You will be overcome by 225 drunkenness and sorrow. The cup of your sister Samaria is a cup of horror and desolation. 23:34 You will drain it dry, 226 gnaw its pieces, 227 and tear out your breasts, 228 for I have spoken, declares the sovereign Lord.
23:35 “Therefore this is what the sovereign Lord says: Because you have forgotten me and completely disregarded me, 229 you must bear now the punishment 230 for your obscene conduct and prostitution.”
23:36 The Lord said to me: “Son of man, are you willing to pronounce judgment 231 on Oholah and Oholibah? Then declare to them their abominable deeds! 23:37 For they have committed adultery and blood is on their hands. They have committed adultery with their idols, and their sons, whom they bore to me, 232 they have passed through the fire as food to their idols. 233 23:38 Moreover, they have done this to me: In the very same day 234 they desecrated my sanctuary and profaned my Sabbaths. 23:39 On the same day they slaughtered their sons for their idols, they came to my sanctuary to desecrate it. This is what they have done in the middle of my house.
[3:25] 1 tn Heb “Let us lie down in….”
[3:25] 2 tn Heb “Let us be covered with disgrace.”
[7:22] 3 tn Heb “For” but this introduces a long explanation about the relative importance of sacrifice and obedience.
[7:23] 4 tn Verses 22-23a read in Hebrew, “I did not speak with your ancestors and I did not command them when I brought them out of Egypt about words/matters concerning burnt offering and sacrifice, but I commanded them this word:” Some modern commentators have explained this passage as an evidence for the lateness of the Pentateuchal instruction regarding sacrifice or a denial that sacrifice was practiced during the period of the wilderness wandering. However, it is better explained as an example of what R. de Vaux calls a dialectical negative, i.e., “not so much this as that” or “not this without that” (Ancient Israel, 454-56). For other examples of this same argument see Isa 1:10-17; Hos 6:4-6; Amos 5:21-25.
[7:23] 5 tn Heb “Obey me and I will be.” The translation is equivalent syntactically but brings out the emphasis in the command.
[7:23] 6 tn Heb “Walk in all the way that I command you.”
[7:24] 7 tn Or “They went backward and not forward”; Heb “They were to the backward and not to the forward.” The two phrases used here appear nowhere else in the Bible and the latter preposition plus adverb elsewhere is used temporally meaning “formerly” or “previously.” The translation follows the proposal of J. Bright, Jeremiah (AB), 57. Another option is “they turned their backs to me, not their faces,” understanding the line as a variant of a line in 2:27.
[7:25] 8 tn Heb “from the day your ancestors…until this very day.” However, “day” here is idiomatic for “the present time.”
[7:25] 9 tn On the Hebrew idiom see the note at 7:13.
[7:25] 10 tc There is some textual debate about the legitimacy of this expression here. The text reads merely “day” (יוֹם, yom). BHS suggests the word is to be deleted as a dittography of the plural ending of the preceding word. The word is in the Greek and Latin, and the Syriac represents the typical idiom “day after day” as though the noun were repeated. Either יוֹם has dropped out by haplography or a ם (mem) has been left out, i.e., reading יוֹמָם (yomam, “daily”).
[7:26] 11 tn Or “But your predecessors…”; Heb “But they….” There is a confusing interchange in the pronouns in vv. 25-26 which has led to some leveling in the ancient versions and the modern English versions. What is involved here are four levels of referents, the “you” of the present generation (vv. 21-22a), the ancestors who were delivered from Egypt (i.e., the “they” of vv. 22b-24), the “you” of v. 25 which involves all the Israelites from the Exodus to the time of speaking, and the “they” of v. 26 which cannot be the ancestors of vv. 22-24 (since they cannot be more wicked than themselves) but must be an indefinite entity which is a part of the “you” of v. 25, i.e., the more immediate ancestors of the present generation. If this is kept in mind, there is no need to level the pronouns to “they” and “them” or to “you” and “your” as some of the ancient versions and modern English versions have done.
[7:26] 12 tn Heb “hardened [or made stiff] their neck.”
[7:27] 13 tn The words, “Then the
[7:28] 14 tn Heb “Faithfulness has vanished. It is cut off from their lips.”
[32:30] 15 tn Heb “that which is evil in my eyes.” For this idiom see BDB 744 s.v. עַיִן 3.c and compare usage in 18:10.
[32:30] 16 tn Heb “from their youth.”
[32:30] 17 tn Heb “the people of Israel.” However, since “people of Israel” has been used in the preceding line for the northern kingdom as opposed to the kingdom of Judah, it might lead to confusion to translate literally. Moreover, the pronoun “they” accomplishes the same purpose.
[32:30] 18 tn Heb “by the work of their hands.” See the translator’s note on 25:6 and the parallelism in 25:14 for this rendering rather than referring it to the making of idols as in 1:16; 10:3.
[32:30] 19 tn Heb “Oracle of the
[9:7] 20 tn By juxtaposing the positive זְכֹר (zekhor, “remember”) with the negative אַל־תִּשְׁכַּח (’al-tishÿkakh, “do not forget”), Moses makes a most emphatic plea.
[9:7] 21 tn Heb “the
[9:24] 22 tn Heb “the
[31:27] 23 tn Heb “stiffness of neck” (cf. KJV, NAB, NIV). See note on the word “stubborn” in Deut 9:6.
[31:27] 24 tn Heb “How much more after my death?” The Hebrew text has a sarcastic rhetorical question here; the translation seeks to bring out the force of the question.
[32:15] 25 tn To make the continuity of the referent clear, some English versions substitute “Jacob” here (NAB, NRSV) while others replace “Jeshurun” with “Israel” (NCV, CEV, NLT) or “the Lord’s people” (TEV).
[32:15] 26 tc The LXX reads the third person masculine singular (“he”) for the MT second person masculine singular (“you”), but such alterations are unnecessary in Hebrew poetic texts where subjects fluctuate frequently and without warning.
[32:16] 27 tc Heb “with strange (things).” The Vulgate actually supplies diis (“gods”).
[32:16] 28 tn Heb “abhorrent (things)” (cf. NRSV). A number of English versions understand this as referring to “idols” (NAB, NIV, NCV, CEV), while NLT supplies “acts.”
[32:17] 29 tn Heb “your fathers.”
[32:18] 30 tc The Hebrew text is corrupt here; the translation follows the suggestion offered in HALOT 1477 s.v. שׁיה. Cf. NASB, NLT “You neglected”; NIV “You deserted”; NRSV “You were unmindful of.”
[32:20] 31 tn Heb “I will hide my face from them.”
[32:20] 32 tn Heb “sons” (so NAB, NASB); TEV “unfaithful people.”
[1:11] 33 tn Or “they have gone the way of Cain.”
[1:11] 35 tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).
[1:11] 37 tn Grk “and.” See note on “perish” later in this verse.
[1:11] 38 tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).
[1:12] 39 tn Grk “these are the men who are.”
[1:12] 40 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] 41 tc Several witnesses (A Cvid 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] 42 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] 43 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] 44 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] 45 tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).
[1:12] 46 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] 47 tn Grk “having died twice.”
[1:13] 48 tn Grk “wild waves of the sea.”
[1:13] 49 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] 50 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] 51 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] 52 tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.
[1:14] 53 tn Grk “the seventh from Adam.”
[1:14] 54 tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).
[1:14] 55 tn Grk “has come,” a proleptic aorist.
[1:14] 56 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] 57 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] 59 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] 60 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] 61 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.
[1:16] 62 tn “And” is not in Greek, but is supplied for the sake of English style.
[1:16] 63 tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.
[1:16] 64 tn Grk “(who go/going) according to their own lusts.”
[1:16] 65 tn Grk “and their mouth speaks bombastic things.”
[1:16] 66 sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.
[1:16] 67 tn Or “to their own advantage.”
[1:17] 68 tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.
[1:17] 69 sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.
[1:18] 71 tn Grk “going according to their own desires of ungodliness.”
[1:19] 72 tn Grk “these are the ones who cause divisions.”
[1:19] 73 tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).
[1:19] 74 tn Grk “not having [the] Spirit.”
[9:16] 75 tn Heb “and our fathers.” The vav is explicative.
[9:16] 76 tn Heb “they stiffened their neck” (so also in the following verse).
[9:17] 77 tc The present translation follows a few medieval Hebrew
[9:17] 78 tc The translation follows the Qere reading חֶסֶד (khesed, “loyal love”) rather than the Kethib reading וְחֶסֶד (vÿkhesed, “and loyal love”) of the MT.
[9:19] 80 tn Heb “did not turn from them by day to guide them in the path.”
[9:22] 81 tn The words “of the land” are not in the Hebrew text, but are supplied in the translation for clarity.
[9:22] 82 tc Most Hebrew
[9:25] 84 tn Heb “they ate and were sated.” This expression is a hendiadys. The first verb retains its full verbal sense, while the second functions adverbially: “they ate and were filled” = “they ate until they were full.”
[9:26] 85 tn Heb “they cast your law behind their backs.”
[9:27] 86 tn Heb “from the hand of” (so NASB, NIV); NAB “from the power of.”
[9:28] 87 tn Heb “in the hand of” (so KJV, ASV); NAB “to the power of.”
[9:29] 88 tn Heb “if a man keep.” See note on the word “obey” in Neh 1:5.
[9:29] 89 tn Heb “they gave a stubborn shoulder.”
[9:29] 90 tn Heb “they stiffened their neck.”
[9:30] 91 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] 92 tn Heb “did not give ear to.”
[9:30] 93 tn Heb “the peoples of the lands.”
[9:32] 94 tn Heb “the covenant and loyal love.” The expression is a hendiadys. The second noun retains its full nominal sense, while the first functions adjectivally: “the covenant and loyalty” = covenant fidelity.
[9:32] 95 tn Heb “do not let it seem small in your sight.”
[9:33] 96 tn Heb “you have done truth.”
[9:35] 98 tn Heb “given them.”
[9:36] 100 tn The expression “to enjoy” is not included in the Hebrew text, but has been supplied in the translation for clarity.
[9:37] 101 tn Heb “according to their desire.”
[106:6] 103 tn Heb “fathers” (also in v. 7).
[106:7] 104 tn Heb “Reed Sea” (also in vv. 9, 22). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18.
[106:8] 105 tn Heb “his name,” which here stands metonymically for God’s reputation.
[106:10] 108 tn Or “redeemed.”
[106:11] 110 tn Heb “remained.”
[106:12] 111 tn Heb “his words.”
[106:13] 112 tn Heb “his works.”
[106:13] 113 tn Heb “his counsel.”
[106:14] 114 sn They had an insatiable craving. This is described in Num 11:4-35.
[106:14] 115 tn Heb “they craved [with] a craving.”
[106:14] 116 tn Heb “they tested God.”
[106:15] 117 tn Heb “and he sent leanness into their being.”
[106:16] 119 tn Heb “the holy one of the
[106:17] 121 tn Or “the assembly of Abiram.”
[106:18] 122 sn Verses 16-18 describe the events of Num 16:1-40.
[106:20] 123 tn Heb “their glory.” According to an ancient Hebrew scribal tradition, the text originally read “his glory” or “my glory.” In Jer 2:11 the
[106:22] 125 tn Or “awe-inspiring.”
[106:23] 126 tn Heb “and he said.”
[106:23] 127 tn Heb “if not,” that is, “[and would have] if [Moses] had not.”
[106:23] 128 tn Heb “stood in the gap before him.”
[106:23] 129 tn Heb “to turn back his anger from destroying.”
[106:24] 130 tn Heb “a land of delight” (see also Jer 3:19; Zech 7:14).
[106:24] 131 tn Heb “his word.”
[106:25] 132 sn They grumbled in their tents. See Deut 1:27.
[106:25] 133 tn Heb “did not listen to the voice of.”
[106:26] 134 tn Heb “and he lifted his hand to [or “concerning”] them.” The idiom “to lift a hand” here refers to swearing an oath. One would sometimes solemnly lift one’s hand when making such a vow (see Ezek 20:5-6, 15).
[106:26] 135 tn Heb “to cause them to fall.”
[106:27] 136 tn Or “offspring”; Heb “seed.”
[106:27] 137 tn Heb “and to cause their offspring to fall.” Some emend the verb to “scatter” to form tighter parallelism with the following line (cf. NRSV “disperse”).
[106:27] 138 tn Heb “among the lands.” The word “foreign” is supplied in the translation for clarification.
[106:28] 139 tn Heb “joined themselves to.”
[106:28] 140 tn Here “the dead” may refer to deceased ancestors (see Deut 26:14). Another option is to understand the term as a derogatory reference to the various deities which the Israelites worshiped at Peor along with Baal (see Num 25:2 and L. C. Allen, Psalms 101-150 [WBC], 49).
[106:29] 141 tn Heb “They made angry [him].” The pronominal suffix is omitted here, but does appear in a few medieval Hebrew
[106:30] 142 sn The intervention of Phinehas is recounted in Num 25:7-8.
[106:31] 143 tn Heb “and it was reckoned to him for righteousness, to a generation and a generation forever.” The verb חָשַׁב (khashav, “to reckon”) is collocated with צְדָקָה (tsÿdaqah, “righteousness”) only in Ps 106:31 and Gen 15:6, where God rewards Abram’s faith with a land grant.
[106:32] 144 tn Heb “there was harm to Moses.”
[106:33] 145 tn The Hebrew text vocalizes the form as הִמְרוּ (himru), a Hiphil from מָרָה (marah, “to behave rebelliously”), but the verb fits better with the object (“his spirit”) if it is revocalized as הֵמֵרוּ (hemeru), a Hiphil from מָרַר (marar, “to be bitter”). The Israelites “embittered” Moses’ “spirit” in the sense that they aroused his temper with their complaints.
[106:33] 146 tn Heb “his spirit.”
[106:33] 147 tn The Hebrew text adds “with his lips,” but this has not been included in the translation for stylistic reasons.
[106:34] 148 tn That is, the nations of Canaan.
[106:35] 149 tn Heb “their deeds.”
[106:36] 151 sn Became a snare. See Exod 23:33; Judg 2:3.
[106:37] 152 tn The Hebrew term שֵׁדִים (shedim, “demons”) occurs only here and in Deut 32:17. Some type of lesser deity is probably in view.
[106:38] 153 sn Num 35:33-34 explains that bloodshed defiles a land.
[106:39] 154 tn Heb “and they committed adultery in their actions.” This means that they were unfaithful to the
[106:40] 155 tn Heb “the anger of the
[106:40] 156 tn Heb “his inheritance.”
[106:41] 157 tn Heb “gave them into the hand of.”
[106:42] 158 tn Heb “they were subdued under their hand.”
[106:43] 159 tn The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“he would deliver”).
[106:43] 160 tn Heb “but they rebelled in their counsel.” The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“they would have a rebellious attitude”).
[106:43] 161 tn Heb “they sank down.” The Hebrew verb מָכַךְ (makhakh, “to lower; to sink”) occurs only here in the Qal.
[106:45] 162 tn The Niphal of נָחַם (nakham) refers here to God relenting from a punishment already underway.
[106:47] 164 tn Heb “to give thanks.” The infinitive construct indicates result after the imperative.
[106:47] 165 tn Heb “to boast in your praise.”
[106:48] 166 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
[106:48] 167 tn Heb “from everlasting to everlasting.”
[106:48] 168 tn Heb “surely” (אָמֵן, ’amen), traditionally transliterated “amen.”
[106:48] 169 sn The final verse (v. 48) is a conclusion to this fourth “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and third “books” of the Psalter (see Pss 41:13; 72:18-19; 89:52, respectively).
[48:8] 170 tn Heb “beforehand your ear did not open.”
[48:8] 171 tn Heb “deceiving, you deceive.” The infinitive absolute precedes the finite verb for emphasis.
[48:8] 172 tn Or “called” (KJV, NAB, NASB, NIV, NRSV).
[20:8] 173 tn Heb “each one, the detestable things of their eyes did not throw away.”
[20:8] 174 tn Heb “and I said/thought to pour out.”
[20:13] 175 tn Heb “and I said/thought to pour out.”
[20:13] 176 tn Heb “to bring them to an end.”
[20:21] 178 tn Or “carries them out.”
[20:21] 179 tn Heb “and I said/thought to pour out.”
[20:28] 180 tn Heb “which I lifted up my hand.”
[23:3] 181 tn In the Hebrew text the subject is left unstated and must be supplied from the context.
[23:4] 182 tn The names Oholah and Oholibah are both derived from the word meaning “tent.” The meaning of Oholah is “her tent,” while Oholibah means “my tent is in her.”
[23:4] 183 sn In this allegory the Lord is depicted as being the husband of two wives. The OT law prohibited a man from marrying sisters (Lev 18:18), but the practice is attested in the OT (cf. Jacob). The metaphor is utilized here for illustrative purposes and does not mean that the Lord condoned such a practice or bigamy in general.
[23:5] 184 tn Heb “while she was under me.” The expression indicates that Oholah is viewed as the Lord’s wife. See Num 5:19-20, 29.
[23:5] 186 tn The term apparently refers to Assyrian military officers; it is better construed with the description that follows. See D. I. Block, Ezekiel (NICOT), 1:738.
[23:7] 187 tn Heb “lusted after.”
[23:8] 188 tn Heb “and poured out their harlotry on her.”
[23:9] 189 tn Heb “I gave her into the hand of her lovers, into the hand of the sons of Assyria.”
[23:11] 191 tn The word “this” is not in the original text.
[23:14] 192 tn The only other occurrence of the Hebrew term is in Jer 22:14.
[23:15] 193 tn Heb “the sons of Babel.”
[23:16] 194 tn Heb “at the appearance of her eyes.”
[23:16] 195 sn The Chaldeans were prominent tribal groups of Babylonia. The imagery is reminiscent of events in the reigns of Hezekiah (2 Kgs 20:12-15) and Jehoiakim (2 Kgs 23:34-24:1).
[23:17] 196 tn Heb “The sons of Babel came to her on a bed of love.”
[23:17] 197 tn Heb “her soul.”
[23:18] 198 tn Heb “She exposed her harlotry and she exposed her nakedness.”
[23:20] 201 tn Heb “She lusted after their concubines (?) whose flesh was the flesh of donkeys.” The phrase “their concubines” is extremely problematic here. The pronoun is masculine plural, suggesting that the Egyptian men are in view, but how concubines would fit into the picture envisioned here is not clear. Some suggest that Ezekiel uses the term in an idiomatic sense of “paramour,” but this still fails to explain how the pronoun relates to the noun. It is more likely that the term refers here to the Egyptians’ genitals. The relative pronoun that follows introduces a more specific description of their genitals.
[23:21] 202 tn Or “you took note of.” The Hebrew verb פָּקַד (paqad) in the Qal implies evaluating something and then acting in light of that judgment; here the prophet depicts Judah as approving of her youthful unfaithfulness and then magnifying it at the present time. Some translations assume the verb should be repointed as a Niphal, rendering “you missed” or by extension “you longed for,” but such an extension of the Niphal “to be missing” is otherwise unattested.
[23:21] 203 tn Heb “when (they) did,” but the verb makes no sense here and is better emended to “when (they) fondled,” a verb used in vv. 3 and 8. See L. C. Allen, Ezekiel (WBC), 2:43.
[23:21] 204 tn Heb “for the sake of,” but the expression is awkward and is better emended to read “to squeeze.” See L. C. Allen, Ezekiel (WBC), 2:43.
[23:22] 205 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
[23:23] 206 sn Pekod was the name of an Aramean tribe (known as Puqudu in Mesopotamian texts) that lived in the region of the Tigris River.
[23:23] 207 sn Shoa was the name of a nomadic people (the Sutu) that lived in Mesopotamia.
[23:23] 208 sn Koa was the name of another Mesopotamian people group (the Qutu).
[23:24] 209 tn Heb “come against.”
[23:24] 210 tn This is the only occurrence of this term in the OT. The precise meaning is uncertain.
[23:24] 211 tn Heb “an assembly of peoples.”
[23:24] 212 tn Heb “I will place before them judgment.”
[23:25] 214 tn Heb “they will remove.”
[23:27] 216 tn Heb “I will cause your obscene conduct to cease from you and your harlotry from the land of Egypt.”
[23:27] 217 tn Heb “lift your eyes to them.”
[23:28] 218 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
[23:28] 219 tn Heb “I am giving you into the hand of.”
[23:29] 220 tn The Hebrew term means “labor,” but by extension it can also refer to that for which one works.
[23:29] 221 tn Heb “The nakedness of your prostitution will be exposed, and your obscene conduct and your harlotry.”
[23:30] 222 tn The infinitive absolute continues the sequence begun in v. 28: “Look here, I am about to deliver you.” See Joüon 2:430 §123.w.
[23:31] 223 tn Heb “her cup.” A cup of intoxicating strong drink is used, here and elsewhere, as a metaphor for judgment because both leave one confused and reeling. (See Jer 25:15, 17, 28; Hab 2:16.) The cup of wrath is a theme also found in the NT (Mark 14:36).
[23:32] 224 sn The image of a deep and wide cup suggests the degree of punishment; it will be extensive and leave the victim helpless.
[23:33] 225 tn Heb “filled with.”
[23:34] 226 tn Heb “You will drink it and drain (it).”
[23:34] 227 tn D. I. Block compares this to the idiom of “licking the plate” (Ezekiel [NICOT], 1:754, n. 137). The text is difficult as the word translated “gnaw” is rare. The noun is used of the shattered pieces of pottery and so could envision a broken cup. But the Piel verb form is used in only one other place (Num 24:8), where it is a denominative from the noun “bone” and seems to mean to “break (bones).” Why it would be collocated with “sherds” is not clear. For this reason some emend the phrase to read “consume its dregs” (see L. C. Allen, Ezekiel [WBC], 2:44) or emend the verb to read “swallow,” as if the intoxicated Oholibah breaks the cup and then eats the very sherds in an effort to get every last drop of the beverage that dampens them.
[23:34] 228 sn The severe action is more extreme than beating the breasts in anguish (Isa 32:12; Nah 2:7). It is also ironic for these are the very breasts she so blatantly offered to her lovers (vv. 3, 21).
[23:35] 229 tn Heb “and you cast me behind your back.” The expression pictures her rejection of the Lord (see 1 Kgs 14:9).
[23:35] 230 tn The word “punishment” is not in the Hebrew text but is demanded by the context.
[23:36] 231 tn Heb “will you judge.” Here the imperfect form of the verb is probably used with a desiderative nuance. Addressed to the prophet, “judge” means to warn of or pronounce God’s impending judgment. See 20:4; 22:2.
[23:37] 232 sn The Lord speaks here in the role of the husband of the sisters.
[23:37] 233 tn Heb “they have passed to them for food.” The verb is commonly taken to refer to passing children through fire, especially as an offering to the pagan god Molech. See Jer 32:35.
