Mazmur 18:6

18:6 In my distress I called to the Lord;

I cried out to my God. ¹ 

From his heavenly temple ²  he heard my voice;

he listened to my cry for help. ³ 

Keluaran 2:23

The Call of the Deliverer

2:23 ⁴ During ⁵  that long period of time ⁶  the king of Egypt died, and the Israelites ⁷  groaned because of the slave labor. They cried out, and their desperate cry ⁸  because of their slave labor went up to God.

Yudas 1:16

1:16 These people are grumblers and ⁹  fault-finders who go ¹⁰  wherever their desires lead them, ¹¹  and they give bombastic speeches, ¹²  enchanting folks ¹³  for their own gain. ¹⁴ 

Yudas 1:1

Salutation

1:1 From Jude, ¹⁵  a slave ¹⁶  of Jesus Christ and brother of James, ¹⁷  to those who are called, wrapped in the love of ¹⁸  God the Father and kept for ¹⁹  Jesus Christ.

1 Samuel 9:16

9:16 “At this time tomorrow I will send to you a man from the land of Benjamin. You must consecrate ²⁰  him as a leader over my people Israel. He will save my people from the hand of the Philistines. For I have looked with favor on my people. Their cry has reached me!”

1 Samuel 9:2

9:2 He had a son named Saul, a handsome young man. There was no one among the Israelites more handsome than he was; he stood head and shoulders above all the people.

1 Samuel 30:27

30:27 The gift was for those in the following locations: ²¹  for those in Bethel, ²²  Ramoth Negev, and Jattir;

Ratapan 3:8

3:8 Also, when I cry out desperately ²³  for help, ²⁴ 

he has shut out my prayer. ²⁵ 

Ratapan 3:44

3:44 You shrouded yourself with a cloud

so that no prayer can get through.

[18:6]  ¹ tn In this poetic narrative context the four prefixed verbal forms in v. 6 are best understood as preterites indicating past tense, not imperfects.

[18:6]  ² tn Heb “from his temple.” Verse 10, which pictures God descending from the sky, indicates that the heavenly temple is in view, not the earthly one.

[18:6]  ³ tc Heb “and my cry for help before him came into his ears.” 2 Sam 22:7 has a shorter reading, “my cry for help, in his ears.” It is likely that Ps 18:6 MT as it now stands represents a conflation of two readings: (1) “my cry for help came before him,” (2) “my cry for help came into his ears.” See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry (SBLDS), 144, n. 13.

[2:23]  ⁴ sn The next section of the book is often referred to as the “Call of Moses,” and that is certainly true. But it is much more than that. It is the divine preparation of the servant of God, a servant who already knew what his destiny was. In this section Moses is shown how his destiny will be accomplished. It will be accomplished because the divine presence will guarantee the power, and the promise of that presence comes with the important “I AM” revelation. The message that comes through in this, and other “I will be with you” passages, is that when the promise of God’s presence is correctly appropriated by faith, the servant of God can begin to build confidence for the task that lies ahead. It will no longer be, “Who am I that I should go?” but “I AM with you” that matters. The first little section, 2:23-25, serves as a transition and introduction, for it records the Lord’s response to Israel in her affliction. The second part is the revelation to Moses at the burning bush (3:1-10), which is one of the most significant theological sections in the Torah. Finally, the record of Moses’ response to the call with his objections (3:11-22), makes up the third part, and in a way, is a transition to the next section, where God supplies proof of his power.

[2:23]  ⁵ tn The verse begins with the temporal indicator “And it was” (cf. KJV, ASV “And it came to pass”). This has been left untranslated for stylistic reasons.

[2:23]  ⁶ tn Heb “in those many days.”

[2:23]  ⁷ tn Heb “the sons of Israel.”

[2:23]  ⁸ tn “They cried out” is from זָעַק (za’aq), and “desperate cry” is from שַׁוְעָה (shava’h).

[1:16]  ⁹ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ¹⁰ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ¹¹ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ¹² tn Grk “and their mouth speaks bombastic things.”

[1:16]  sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6.

[1:16]  ¹³ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ¹⁴ tn Or “to their own advantage.”

[1:1]  ¹⁵ 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]  ¹⁶ 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]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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.

[9:16]  ²⁰ tn Heb “anoint.”

[30:27]  ²¹ tn This sentence is not in the Hebrew text. It is supplied in the translation for the sake of clarity.

[30:27]  ²² map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[3:8]  ²³ tn Heb “I call and I cry out.” The verbs אֶזְעַק וַאֲשַׁוֵּעַ (’ez’aq va’asha’vvea’, “I call and I cry out”) form a verbal hendiadys: the second retains its full verbal sense, while the first functions adverbially: “I cry out desperately.”

[3:8]  ²⁴ tn The verb שׁוע (“to cry out”) usually refers to calling out to God for help or deliverance from a lamentable plight (e.g., Job 30:20; 36:13; 38:41; Pss 5:3; 18:7, 42; 22:25; 28:2; 30:3; 31:23; 88:14; 119:147; Isa 58:9; Lam 3:8; Jon 2:3; Hab 1:2).

[3:8]  ²⁵ tn The verb שָׂתַם (satam) is a hapax legomenon (term that appears in the Hebrew scriptures only once) that means “to stop up” or “shut out.” It functions as an idiom here, meaning “he has shut his ears to my prayer” (BDB 979 s.v.).