Discovery BoxJoshua 23:16
Context23:16 If you violate the covenantal laws of the Lord your God which he commanded you to keep, 1 and follow, worship, and bow down to other gods, 2 the Lord will be very angry with you and you will disappear 3 quickly from the good land which he gave to you.”
Deuteronomy 17:2
Context17:2 Suppose a man or woman is discovered among you – in one of your villages 4 that the Lord your God is giving you – who sins before the Lord your God 5 and breaks his covenant
Jude 1:20
Context1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, 6
Jude 1:2
Context1:2 May mercy, peace, and love be lavished on you! 7
Jude 1:12
Context1:12 These men are 8 dangerous reefs 9 at your love feasts, 10 feasting without reverence, 11 feeding only themselves. 12 They are 13 waterless 14 clouds, carried along by the winds; autumn trees without fruit 15 – twice dead, 16 uprooted;
Isaiah 24:5
Context24:5 The earth is defiled by 17 its inhabitants, 18
for they have violated laws,
disregarded the regulation, 19
and broken the permanent treaty. 20
Isaiah 50:1-2
Context50:1 This is what the Lord says:
“Where is your mother’s divorce certificate
by which I divorced her?
Or to which of my creditors did I sell you? 21
Look, you were sold because of your sins; 22
because of your rebellious acts I divorced your mother. 23
50:2 Why does no one challenge me when I come?
Why does no one respond when I call? 24
Is my hand too weak 25 to deliver 26 you?
Do I lack the power to rescue you?
Look, with a mere shout 27 I can dry up the sea;
I can turn streams into a desert,
so the fish rot away and die
from lack of water. 28
Jeremiah 31:32
Context31:32 It will not be like the old 29 covenant that I made with their ancestors 30 when I delivered them 31 from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” 32 says the Lord. 33
Hosea 6:7
Context
[23:16] 1 tn Heb “when you violate the covenant of the
[23:16] 2 tn Heb “and you walk and serve other gods and bow down to them.”
[17:2] 5 tn Heb “does the evil in the eyes of the
[1:20] 6 tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.
[1:2] 7 tn Grk “may mercy and peace and love be multiplied to you.”
[1:12] 8 tn Grk “these are the men who are.”
[1:12] 9 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] 10 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] 11 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] 12 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] 13 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] 14 tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).
[1:12] 15 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] 16 tn Grk “having died twice.”
[24:5] 17 tn Heb “beneath”; cf. KJV, ASV, NRSV “under”; NAB “because of.”
[24:5] 18 sn Isa 26:21 suggests that the earth’s inhabitants defiled the earth by shedding the blood of their fellow human beings. See also Num 35:33-34, which assumes that bloodshed defiles a land.
[24:5] 19 tn Heb “moved past [the?] regulation.”
[24:5] 20 tn Or “everlasting covenant” (KJV, NASB, NIV, NRSV, NLT); NAB “the ancient covenant”; CEV “their agreement that was to last forever.”
[50:1] 21 sn The Lord challenges the exiles (Zion’s children) to bring incriminating evidence against him. The rhetorical questions imply that Israel accused the Lord of divorcing his wife (Zion) and selling his children (the Israelites) into slavery to pay off a debt.
[50:1] 22 sn The Lord admits that he did sell the Israelites, but it was because of their sins, not because of some debt he owed. If he had sold them to a creditor, they ought to be able to point him out, but the preceding rhetorical question implies they would not be able to do so.
[50:1] 23 sn The Lord admits he did divorce Zion, but that too was the result of the nation’s sins. The force of the earlier rhetorical question comes into clearer focus now. The question does not imply that a certificate does not exist and that no divorce occurred. Rather, the question asks for the certificate to be produced so the accuser can see the reason for the divorce in black and white. The Lord did not put Zion away arbitrarily.
[50:2] 24 sn The present tense translation of the verbs assumes that the Lord is questioning why Israel does not attempt to counter his arguments. Another possibility is to take the verbs as referring to past events: “Why did no one meet me when I came? Why did no one answer when I called?” In this case the Lord might be asking why Israel rejected his calls to repent and his offer to deliver them.
[50:2] 25 tn Heb “short” (so NAB, NASB, NIV).
[50:2] 26 tn Or “ransom” (NAB, NASB, NIV).
[50:2] 27 tn Heb “with my rebuke.”
[50:2] 28 tn Heb “the fish stink from lack of water and die from thirst.”
[31:32] 29 tn The word “old” is not in the text but is implicit in the use of the word “new.” It is supplied in the translation for greater clarity.
[31:32] 31 tn Heb “when I took them by the hand and led them out.”
[31:32] 32 tn Or “I was their master.” See the study note on 3:14.
[31:32] 33 tn Heb “Oracle of the
[6:7] 34 tn Or “Like Adam”; or “Like [sinful] men.” The MT reads כְּאָדָם (kÿ’adam, “like Adam” or “as [sinful] men”); however, the editors of BHS suggest this reflects an orthographic confusion of בְּאָדָם (bÿ’adam, “at Adam”), as suggested by the locative adverb שָׁם (sham, “there”) in the following line. However, שָׁם sometimes functions in a nonlocative sense similar to the deictic particle הִנֵּה (hinneh, “Behold!”). The singular noun אָדָם (’adam) has been taken in several different ways: (1) proper name: “like Adam” (כְּאָדָם), (2) collective singular: “like [sinful] men” (כְּאָדָם), (3) proper location: “at Adam,” referring to a city in the Jordan Valley (Josh 3:16), emending comparative כְּ (kaf) to locative בְּ (bet, “at”): “at Adam” (בְּאָדָם). BDB 9 s.v. אָדָם 2 suggests the collective sense, referring to sinful men (Num 5:6; 1 Kgs 8:46; 2 Chr 6:36; Jer 10:14; Job 31:33; Hos 6:7). The English versions are divided: KJV margin, ASV, RSV margin, NASB, NIV, TEV margin, NLT “like Adam”; RSV, NRSV, TEV “at Adam”; KJV “like men.”
[6:7] 35 tn The verb עָבַר (’avar) refers here to breaking a covenant and carries the nuance “to overstep, transgress” (BDB 717 s.v. עָבַר 1.i). Cf. NAB “violated”; NRSV “transgressed.”
[6:7] 36 tn The adverb שָׁם (sham) normally functions in a locative sense meaning “there” (BDB 1027 s.v. שָׁם). This is how it is translated by many English versions (e.g., KJV, NAB, NASB, NIV, NRSV). However, in poetry שָׁם sometimes functions in a nonlocative sense to introduce expressions of astonishment or when a scene is vividly visualized in the writer’s imagination (see BDB 1027 s.v. 1.a.β), or somewhat similar to the deictic particle הִנֵּה (hinneh, “Behold!”): “See [שָׁם] how the evildoers lie fallen!” (Ps 36:13); “Listen! The cry on the day of the
[6:7] 37 tn The verb בָּגַד (bagad, “to act treacherously”) is often used in reference to faithlessness in covenant relationships (BDB 93 s.v. בָּגַד).
