Deuteronomy 6:12

6:12 be careful not to forget the Lord who brought you out of Egypt, that place of slavery. ¹ 

Deuteronomy 8:11-14

Exhortation to Remember That Blessing Comes from God

8:11 Be sure you do not forget the Lord your God by not keeping his commandments, ordinances, and statutes that I am giving you today. 8:12 When you eat your fill, when you build and occupy good houses, 8:13 when your cattle and flocks increase, when you have plenty of silver and gold, and when you have abundance of everything, 8:14 be sure ²  you do not feel self-important and forget the Lord your God who brought you from the land of Egypt, the place of slavery,

Deuteronomy 32:18

32:18 You have forgotten ³  the Rock who fathered you,

and put out of mind the God who gave you birth.

Jude 1:7

1:7 So also ⁴  Sodom and Gomorrah and the neighboring towns, ⁵  since they indulged in sexual immorality and pursued unnatural desire ⁶  in a way similar to ⁷  these angels, ⁸  are now displayed as an example by suffering the punishment of eternal fire.

Jude 1:1

Salutation

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

Jude 1:9

1:9 But even ¹⁴  when Michael the archangel ¹⁵  was arguing with the devil and debating with him ¹⁶  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!”

Job 8:13

8:13 Such is the destiny ¹⁷  of all who forget God;

the hope of the godless ¹⁸  perishes,

Psalms 78:11

78:11 They forgot what he had done, ¹⁹ 

the amazing things he had shown them.

Psalms 106:13

106:13 They quickly forgot what he had done; ²⁰ 

they did not wait for his instructions. ²¹ 

Psalms 106:21

106:21 They rejected ²²  the God who delivered them,

the one who performed great deeds in Egypt,

Isaiah 17:10

17:10 For you ignore ²³  the God who rescues you;

you pay no attention to your strong protector. ²⁴ 

So this is what happens:

You cultivate beautiful plants

and plant exotic vines. ²⁵ 

Jeremiah 2:32

2:32 Does a young woman forget to put on her jewels?

Does a bride forget to put on her bridal attire?

But my people have forgotten me

for more days than can even be counted.

Ezekiel 22:12

22:12 They take bribes within you to shed blood. You engage in usury and charge interest; ²⁶  you extort money from your neighbors. You have forgotten me, ²⁷  declares the sovereign Lord. ²⁸ 

Ezekiel 23:35

23:35 “Therefore this is what the sovereign Lord says: Because you have forgotten me and completely disregarded me, ²⁹  you must bear now the punishment ³⁰  for your obscene conduct and prostitution.”

[6:12]  ¹ tn Heb “out of the house of slavery” (so NASB, NRSV).

[8:14]  ² tn The words “be sure” are not in the Hebrew text; vv. 12-14 are part of the previous sentence. For stylistic reasons a new sentence was started at the beginning of v. 12 in the translation and the words “be sure” repeated from v. 11 to indicate the connection.

[32:18]  ³ 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.”

[1:7]  ⁴ tn Grk “as.”

[1:7]  ⁵ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ⁶ tn Grk “strange flesh.” This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of ἕτερος ({etero"; “strange,” “other”). When this is to be distinguished from ἄλλος (allos, “another”) it suggests “another of a different kind.” If so, would that properly describe homosexual behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.” However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ἐκπορνεύσασαι (ekporneusasai, “having indulged in sexual immorality”) and ἀπελθοῦσαι (apelqousai, “having pursued”) have concord with “cities” (πόλεις, poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.

[1:7]  ⁷ tn Or “in the same way as.”

[1:7]  ⁸ tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

[1:1]  ⁹ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁰ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ¹¹ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ¹² tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ¹³ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:9]  ¹⁴ tn The word “even” is not in Greek; it is implied by the height of the contrast.

[1:9]  ¹⁵ sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

[1:9]  ¹⁶ tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”

[8:13]  ¹⁷ tn The word אָרְחוֹת (’orkhot) means “ways” or “paths” in the sense of tracks of destiny or fate. The word דֶּרֶךְ (derekh, “way, road, path”) is used in a similar way (Isa 40:27; Ps 37:5). However, many commentators emend the text to read אַחֲרִית (’akharit, “end”) in harmony with the LXX. But Prov 1:19 (if not emended as well) confirms the primary meaning here without changing the text (see D. J. A. Clines, Job [WBC], 199).

[8:13]  ¹⁸ tn The word חָנֵף (khanef) is often translated “hypocrite.” But the root verb means “to be profane,” and this would be done by idolatry or bloodshed. It describes an irreligious person, a godless person. In Dan 11:32 the word seems to mean “make someone pagan.” The word in this verse is parallel to “those who forget God.”

[78:11]  ¹⁹ tn Heb “his deeds.”

[106:13]  ²⁰ tn Heb “his works.”

[106:13]  ²¹ tn Heb “his counsel.”

[106:21]  ²² tn Heb “forgot.”

[17:10]  ²³ tn Heb “you have forgotten” (so NAB, NIV, NRSV).

[17:10]  ²⁴ tn Heb “and the rocky cliff of your strength you do not remember.”

[17:10]  ²⁵ tn Heb “a vine, a strange one.” The substantival adjective זָר (zar) functions here as an appositional genitive. It could refer to a cultic plant of some type, associated with a pagan rite. But it is more likely that it refers to an exotic, or imported, type of vine, one that is foreign (i.e., “strange”) to Israel.

[22:12]  ²⁶ tn Heb “usury and interest you take.” See 18:13, 17. This kind of economic exploitation violated the law given in Lev 25:36.

[22:12]  ²⁷ sn Forgetting the Lord is also addressed in Deut 6:12; 8:11, 14; Jer 3:21; 13:25; Ezek 23:35; Hos 2:15; 8:14; 13:6.

[22:12]  ²⁸ tn The second person verb forms are feminine singular in Hebrew, indicating that the personified city is addressed here as representing its citizens.

[23:35]  ²⁹ tn Heb “and you cast me behind your back.” The expression pictures her rejection of the Lord (see 1 Kgs 14:9).

[23:35]  ³⁰ tn The word “punishment” is not in the Hebrew text but is demanded by the context.