Kejadian 18:1-33
Konteks18:1 The Lord appeared to Abraham 1 by the oaks 2 of Mamre while 3 he was sitting at the entrance 4 to his tent during the hottest time of the day. 18:2 Abraham 5 looked up 6 and saw 7 three men standing across 8 from him. When he saw them 9 he ran from the entrance of the tent to meet them and bowed low 10 to the ground. 11
18:3 He said, “My lord, 12 if I have found favor in your sight, do not pass by and leave your servant. 13 18:4 Let a little water be brought so that 14 you may all 15 wash your feet and rest under the tree. 18:5 And let me get 16 a bit of food 17 so that you may refresh yourselves 18 since you have passed by your servant’s home. After that you may be on your way.” 19 “All right,” they replied, “you may do as you say.”
18:6 So Abraham hurried into the tent and said to Sarah, “Quick! Take 20 three measures 21 of fine flour, knead it, and make bread.” 22 18:7 Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant, 23 who quickly prepared it. 24 18:8 Abraham 25 then took some curds and milk, along with the calf that had been prepared, and placed the food 26 before them. They ate while 27 he was standing near them under a tree.
18:9 Then they asked him, “Where is Sarah your wife?” He replied, “There, 28 in the tent.” 18:10 One of them 29 said, “I will surely return 30 to you when the season comes round again, 31 and your wife Sarah will have a son!” 32 (Now Sarah was listening at the entrance to the tent, not far behind him. 33 18:11 Abraham and Sarah were old and advancing in years; 34 Sarah had long since passed menopause.) 35 18:12 So Sarah laughed to herself, thinking, 36 “After I am worn out will I have pleasure, 37 especially when my husband is old too?” 38
18:13 The Lord said to Abraham, “Why 39 did Sarah laugh and say, ‘Will I really 40 have a child when I am old?’ 18:14 Is anything impossible 41 for the Lord? I will return to you when the season comes round again and Sarah will have a son.” 42 18:15 Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.” 43
18:16 When the men got up to leave, 44 they looked out over 45 Sodom. (Now 46 Abraham was walking with them to see them on their way.) 47 18:17 Then the Lord said, “Should I hide from Abraham what I am about to do? 48 18:18 After all, Abraham 49 will surely become 50 a great and powerful nation, and all the nations on the earth will pronounce blessings on one another 51 using his name. 18:19 I have chosen him 52 so that he may command his children and his household after him to keep 53 the way of the Lord by doing 54 what is right and just. Then the Lord will give 55 to Abraham what he promised 56 him.”
18:20 So the Lord said, “The outcry against 57 Sodom and Gomorrah is so great and their sin so blatant 58 18:21 that I must go down 59 and see if they are as wicked as the outcry suggests. 60 If not, 61 I want to know.”
18:22 The two men turned 62 and headed 63 toward Sodom, but Abraham was still standing before the Lord. 64 18:23 Abraham approached and said, “Will you sweep away the godly along with the wicked? 18:24 What if there are fifty godly people in the city? Will you really wipe it out and not spare 65 the place for the sake of the fifty godly people who are in it? 18:25 Far be it from you to do such a thing – to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge 66 of the whole earth do what is right?” 67
18:26 So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”
18:27 Then Abraham asked, “Since I have undertaken to speak to the Lord 68 (although I am but dust and ashes), 69 18:28 what if there are five less than the fifty godly people? Will you destroy 70 the whole city because five are lacking?” 71 He replied, “I will not destroy it if I find forty-five there.”
18:29 Abraham 72 spoke to him again, 73 “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”
18:30 Then Abraham 74 said, “May the Lord not be angry 75 so that I may speak! 76 What if thirty are found there?” He replied, “I will not do it if I find thirty there.”
18:31 Abraham 77 said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”
18:32 Finally Abraham 78 said, “May the Lord not be angry so that I may speak just once more. What if ten are found there?” He replied, “I will not destroy it for the sake of the ten.”
18:33 The Lord went on his way 79 when he had finished speaking 80 to Abraham. Then Abraham returned home. 81
Kejadian 10:12
Konteks10:12 and Resen, which is between Nineveh and the great city Calah. 82
Kejadian 28:1
Konteks28:1 So Isaac called for Jacob and blessed him. Then he commanded him, “You must not marry a Canaanite woman! 83
Kejadian 29:22
Konteks29:22 So Laban invited all the people 84 of that place and prepared a feast.
Yudas 1:3-6
Konteks1:3 Dear friends, although I have been eager to write to you 85 about our common salvation, I now feel compelled 86 instead to write to encourage 87 you to contend earnestly 88 for the faith 89 that was once for all 90 entrusted to the saints. 91 1:4 For certain men 92 have secretly slipped in among you 93 – men who long ago 94 were marked out 95 for the condemnation I am about to describe 96 – ungodly men who have turned the grace of our God into a license for evil 97 and who deny our only Master 98 and Lord, 99 Jesus Christ.
1:5 Now I desire to remind you (even though you have been fully informed of these facts 100 once for all 101 ) that Jesus, 102 having saved the 103 people out of the land of Egypt, later 104 destroyed those who did not believe. 1:6 You also know that 105 the angels who did not keep within their proper domain 106 but abandoned their own place of residence, he has kept 107 in eternal chains 108 in utter 109 darkness, locked up 110 for the judgment of the great Day.
Yudas 1:1
Konteks1:1 From Jude, 111 a slave 112 of Jesus Christ and brother of James, 113 to those who are called, wrapped in the love of 114 God the Father and kept for 115 Jesus Christ.
1 Samuel 25:10-11
Konteks25:10 But Nabal responded to David’s servants, “Who is David, and who is this son of Jesse? This is a time when many servants are breaking away from their masters! 25:11 Should I take my bread and my water and my meat that I have slaughtered for my shearers and give them to these men? I don’t even know where they came from!”
1 Samuel 25:21-22
Konteks25:21 Now David had been thinking, 116 “In vain I guarded everything that belonged to this man in the desert. I didn’t take anything from him. But he has repaid my good with evil. 25:22 God will severely punish David, 117 if I leave alive until morning even one male 118 from all those who belong to him!”
1 Samuel 25:2
Konteks25:2 There was a man in Maon whose business was in Carmel. This man was very wealthy; 119 he owned three thousand sheep and a thousand goats. At that time he was shearing his sheep in Carmel.
1 Samuel 19:1
Konteks19:1 Then Saul told his son Jonathan and all his servants to kill David. But Saul’s son Jonathan liked David very much. 120
1 Samuel 19:1
Konteks19:1 Then Saul told his son Jonathan and all his servants to kill David. But Saul’s son Jonathan liked David very much. 121
Kisah Para Rasul 12:13-16
Konteks12:13 When he knocked at the door of the outer gate, a slave girl named Rhoda answered. 122 12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told 123 them 124 that Peter was standing at the gate. 12:15 But they said to her, “You’ve lost your mind!” 125 But she kept insisting that it was Peter, 126 and they kept saying, 127 “It is his angel!” 128 12:16 Now Peter continued knocking, and when they opened the door 129 and saw him, they were greatly astonished. 130
[18:1] 1 tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.
[18:1] 3 tn The disjunctive clause here is circumstantial to the main clause.
[18:1] 4 tn The Hebrew noun translated “entrance” is an adverbial accusative of place.
[18:2] 5 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:2] 6 tn Heb “lifted up his eyes.”
[18:2] 7 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.
[18:2] 8 tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.
[18:2] 9 tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.
[18:2] 10 tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).
[18:2] 11 sn The reader knows this is a theophany. The three visitors are probably the
[18:3] 12 tc The MT has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the
[18:3] 13 tn Heb “do not pass by from upon your servant.”
[18:4] 14 tn The imperative after the jussive indicates purpose here.
[18:4] 15 tn The word “all” has been supplied in the translation because the Hebrew verb translated “wash” and the pronominal suffix on the word “feet” are plural, referring to all three of the visitors.
[18:5] 16 tn The Qal cohortative here probably has the nuance of polite request.
[18:5] 17 tn Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.
[18:5] 18 tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.
[18:5] 19 tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”
[18:6] 20 tn The word “take” is supplied in the translation for stylistic reasons. In the Hebrew text the sentence lacks a verb other than the imperative “hurry.” The elliptical structure of the language reflects Abraham’s haste to get things ready quickly.
[18:6] 21 sn Three measures (Heb “three seahs”) was equivalent to about twenty quarts (twenty-two liters) of flour, which would make a lot of bread. The animal prepared for the meal was far more than the three visitors needed. This was a banquet for royalty. Either it had been a lonely time for Abraham and the presence of visitors made him very happy, or he sensed this was a momentous visit.
[18:6] 22 sn The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.
[18:7] 23 tn Heb “the young man.”
[18:7] 24 tn The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: “he quickly prepared.”
[18:8] 25 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:8] 26 tn The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.
[18:8] 27 tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.
[18:9] 28 tn The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.
[18:10] 29 tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the
[18:10] 30 tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.
[18:10] sn I will surely return. If Abraham had not yet figured out who this was, this interchange would have made it clear. Otherwise, how would a return visit from this man mean Sarah would have a son?
[18:10] 31 tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.
[18:10] 32 tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”
[18:10] 33 tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).
[18:11] 35 tn Heb “it had ceased to be for Sarah [after] a way like women.”
[18:12] 37 tn It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.
[18:12] 38 tn The word “too” has been added in the translation for stylistic reasons.
[18:13] 39 tn Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the
[18:13] 40 tn The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”
[18:14] 41 tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”
[18:14] 42 sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the
[18:15] 43 tn Heb “And he said, ‘No, but you did laugh.’” The referent (the
[18:16] 44 tn Heb “And the men arose from there.”
[18:16] 45 tn Heb “toward the face of.”
[18:16] 46 tn The disjunctive parenthetical clause sets the stage for the following speech.
[18:16] 47 tn The Piel of שָׁלַח (shalakh) means “to lead out, to send out, to expel”; here it is used in the friendly sense of seeing the visitors on their way.
[18:17] 48 tn The active participle here refers to an action that is imminent.
[18:18] 49 tn Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”
[18:18] 50 tn The infinitive absolute lends emphasis to the finite verb that follows.
[18:18] 51 tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings upon”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 18:18 (like 12:2) predicts that Abraham will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
[18:19] 52 tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the
[18:19] 53 tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).
[18:19] 54 tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the
[18:19] 55 tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.
[18:20] 57 tn Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways.
[18:21] 59 tn The cohortative indicates the
[18:21] sn I must go down. The descent to “see” Sodom is a bold anthropomorphism, stressing the careful judgment of God. The language is reminiscent of the
[18:21] 60 tn Heb “[if] according to the outcry that has come to me they have done completely.” Even the
[18:21] 61 sn The short phrase if not provides a ray of hope and inspires Abraham’s intercession.
[18:22] 62 tn Heb “And the men turned from there.” The word “two” is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as “angels”), while Abraham had entertained three visitors (18:2). The implication is that the
[18:22] 64 tc An ancient Hebrew scribal tradition reads “but the
[18:24] 65 tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).
[18:25] 67 sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.
[18:27] 68 tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).
[18:27] 69 tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the
[18:28] 70 tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.
[18:28] 71 tn Heb “because of five.”
[18:29] 72 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:29] 73 tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”
[18:30] 74 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:30] 75 tn Heb “let it not be hot to the
[18:30] 76 tn After the jussive, the cohortative indicates purpose/result.
[18:31] 77 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:32] 78 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:33] 79 tn Heb “And the
[18:33] 80 tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”
[18:33] 81 tn Heb “to his place.”
[10:12] 82 tn Heb “and Resen between Nineveh and Calah; it [i.e., Calah] is the great city.”
[28:1] 83 tn Heb “you must not take a wife from the daughters of Canaan.”
[1:3] 85 tn Grk “while being quite diligent to write to you,” or “while making all haste to write to you.” Two issues are at stake: (1) whether σπουδή (spoudh) here means diligence, eagerness, or haste; (2) whether ποιούμενος γράφειν (poioumeno" grafein) is to be taken conatively (“I was about to write”) or progressively (“I was writing”). Without knowing more of the background, it is difficult to tell which option is to be preferred.
[1:3] 86 tn Grk “I had the necessity.” The term ἀνάγκη (anankh, “necessity”) often connotes urgency or distress. In this context, Jude is indicating that the more comprehensive treatment about the faith shared between himself and his readers was not nearly as urgent as the letter he found it now necessary to write.
[1:3] 87 tn Grk “encouraging.” Παρακαλῶν (parakalwn) is most likely a telic participle. In keeping with other participles of purpose, it is present tense and occurs after the main verb.
[1:3] 88 tn the verb ἐπαγωνίζομαι (epagwnizomai) is an intensive form of ἀγωνίζομαι (agwnizomai). As such, the notion of struggling, fighting, contending, etc. is heightened.
[1:3] 89 tn Τῇ πίστει (th pistei) here is taken as a dative of advantage (“on behalf of the faith”). Though rare (see BDAG 820 s.v. 3), it is not unexampled and must have this meaning here.
[1:3] sn The term “faith” has a variety of meanings in the NT. Here, the faith refers to the doctrinal content embraced by believers rather than the act of believing. Rather than discuss the points of agreement that Jude would have with these believers, because of the urgency of the present situation he must assume that these believers were well grounded and press on to encourage them to fight for this common belief.
[1:3] 90 sn The adverb once for all (ἅπαξ, Japax) seems to indicate that the doctrinal convictions of the early church had been substantially codified. That is to say, Jude could appeal to written documents of the Christian faith in his arguments with the false teachers. Most likely, these documents were the letters of Paul and perhaps one or more gospels. First and Second Peter may also have been among the documents Jude has in mind (see also the note on the phrase entrusted to the saints in this verse).
[1:3] 91 sn I now feel compelled instead…saints. Apparently news of some crisis has reached Jude, prompting him to write a different letter than what he had originally planned. A plausible scenario (assuming authenticity of 2 Peter or at least that there are authentic Petrine snippets in it) is that after Peter’s death, Jude intended to write to the same Gentile readers that Peter had written to (essentially, Paul’s churches). Jude starts by affirming that the gospel the Gentiles had received from Paul was the same as the one the Jewish Christians had received from the other apostles (our common salvation). But in the midst of writing this letter, Jude felt that the present crisis deserved another, shorter piece. The crisis, as the letter reveals, is that the false teachers whom Peter prophesied have now infiltrated the church. The letter of Jude is thus an ad hoc letter, intended to confirm the truth of Peter’s letter and encourage the saints to ground their faith in the written documents of the nascent church, rather than listen to the twisted gospel of the false teachers. In large measure, the letter of Jude illustrates the necessity of clinging to the authority of scripture as opposed to those who claim to be prophets.
[1:4] 92 tn Grk “people.” However, if Jude is indeed arguing that Peter’s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase “these men” in 2 Pet 2:12.
[1:4] 93 tn “Among you” is not in the Greek text, but is obviously implied.
[1:4] sn The infiltration referred to by the phrase slipped in among you was predicted by Peter (2 Pet 2:1), Paul (e.g., Acts 20:29-30), and OT prophets.
[1:4] 94 tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.
[1:4] 95 tn Grk “written about.”
[1:4] 96 tn Grk “for this condemnation.” τοῦτο (touto) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5-18. Otherwise, the condemnation is only implied (in v. 3b) or is merely a statement of their sinfulness (“ungodly” in v. 4b), not a judgment of it.
[1:4] 97 tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).
[1:4] sn Turned the grace of our God into a license for evil. One of the implications that the gospel in the apostolic period was truly a gospel of grace was the fact that the enemies of the gospel could pervert it into license. If it were a gospel of works, no such abuse could be imagined. Along these lines, note Rom 6:1 – “Are we to remain in sin so that grace may increase?” This question could not have even been asked had the gospel been one of works. But grace is easily misunderstood by those who would abuse it.
[1:4] 98 tc Most later witnesses (P Ψ Ï sy) have θεόν (qeon, “God”) after δεσπότην (despothn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despoth") was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (Ì72,78 א A B C 0251 33 81 323 1241 1739 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.
[1:4] sn The Greek term for Master (δεσπότης, despoths) is the same term the author of 2 Peter used (2 Pet 2:1) to describe his Lord when he prophesied about these false teachers. Since δεσπότης is used only ten times in the NT, the verbal connection between these two books at this juncture is striking. This is especially so since both Peter and Jude speak of these false teachers as denying the Master (both using the same verb). The basic difference is that Peter is looking to the future, while Jude is arguing that these false teachers are here now.
[1:4] 99 tn The terms “Master and Lord” both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. For more discussion see ExSyn 270-78. See also Titus 2:13 and 2 Pet 1:1
[1:5] 100 tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidota") is an implied ὑμᾶς (Jumas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.
[1:5] sn That Jude comments on his audience’s prior knowledge of what he is about to tell them (you have been fully informed of these facts) may imply that they were familiar with 2 Peter. In 2 Pet 2:4ff., the same illustrations from the OT are drawn. See the note on the following phrase once for all.
[1:5] 101 tc ‡ Some translations take ἅπαξ (Japax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (Joti) clause. The reading of NA27, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta {oti [Jo] kurio" {apax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (Ì72 A B C2 33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, swsas).
[1:5] sn In this translation, Jude is stressing that the readers have been informed once for all of the OT illustrations he is about to mention. Where would they get this information? Most likely from having read 2 Peter. Earlier Jude used the same adverb to indicate that these believers had a written record of the faith. This seems to be his implication here, too. Thus, for the second time Jude is appealing to the written documents of the early church as authoritative as opposed to the messages of the false teachers. As the 1st century began to draw to a close, the early church found itself increasingly dependent on the letters and gospels of the apostles and their associates. Once those apostles died, false apostles and false teachers sprang up, like wolves in sheep’s clothing (cf. Acts 20:29-30). To combat this, some of the latest books of the NT stressed the authority of what had been written (so Hebrews, Jude, Ephesians, 1 John). Although these writers anticipated the return of the Lord, they also braced their audiences for a delay of the parousia (the second coming of Christ) by suggesting that when they were gone the NT documents should guide them.
[1:5] 102 tc ‡ The reading ᾿Ιησοῦς (Ihsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (qeos, “God”) for ᾿Ιησοῦς (though Ì72 has the intriguing reading θεὸς Χριστός [qeos Cristos, “God Christ”] for ᾿Ιησοῦς). In addition to the evidence supplied in NA27 for this reading, note also {88 322 323 424c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.
[1:5] sn The construction our Master and Lord, Jesus Christ in v. 4 follows Granville Sharp’s rule (see note on Lord). The construction strongly implies the deity of Christ. This is followed by a statement that Jesus was involved in the salvation (and later judgment) of the Hebrews. He is thus to be identified with the Lord God, Yahweh. Verse 5, then, simply fleshes out what is implicit in v. 4.
[1:5] 103 tn Or perhaps “a,” though this is less likely.
[1:5] 104 tn Grk “the second time.”
[1:6] 105 tn Grk “and.” Verse 6 is a continuation of the same sentence begun in v. 5. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:6] 106 tn Grk “who did not keep their own domain.”
[1:6] sn The idea is that certain angels acted improperly, going outside the bounds prescribed by God (their proper domain).
[1:6] 107 sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.
[1:6] 108 sn In 2 Pet 2:4 a less common word for chains is used.
[1:6] 109 tn The word ζόφος (zofos, “utter, deepest darkness”) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4; Jude 13 parallels 2 Pet 2:17.
[1:6] 110 tn The words “locked up” are not in Greek, but is expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).
[1:1] 111 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] 112 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] 113 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] 114 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] 115 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.
[25:22] 117 tc Heb “Thus God will do to the enemies of David and thus he will add.” Most of the Old Greek
[25:22] 118 tn Heb “one who urinates against a wall” (also in v. 34); KJV “any that pisseth against the wall.”
[19:1] 120 tn Heb “delighted greatly in David.”
[19:1] 121 tn Heb “delighted greatly in David.”
[12:13] 122 tn Or “responded.”
[12:14] 124 tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
[12:15] 125 sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.
[12:15] 126 tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.
[12:15] 127 tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.
[12:15] 128 sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).
[12:16] 129 tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).
[12:16] 130 sn That they were greatly astonished is a common response in Luke-Acts to God’s work (Luke 8:56; Acts 2:7, 12; 8:13; 9:21; 10:45).