1 Samuel 14:1-14

14:1 Then one day Jonathan son of Saul said to his armor bearer, ¹  “Come on, let’s go over to the Philistine garrison that is opposite us.” But he did not let his father know.

14:2 Now Saul was sitting under a pomegranate tree in Migron, on the outskirts of Gibeah. The army that was with him numbered about six hundred men. 14:3 Now Ahijah was carrying ²  an ephod. He was the son of Ahitub, who was the brother of Ichabod and a son of Phineas, son of Eli, the priest of the Lord in Shiloh. The army was unaware that Jonathan had left.

14:4 Now there was a steep cliff on each side of the pass through which Jonathan intended to go to reach the Philistine garrison. One cliff was named Bozez, the other Seneh. 14:5 The cliff to the north was closer to Micmash, the one to the south closer to Geba.

14:6 Jonathan said to his armor bearer, “Come on, let’s go over to the garrison of these uncircumcised men. Perhaps the Lord will intervene ³  for us. Nothing can prevent the Lord from delivering, whether by many or by a few.” 14:7 His armor bearer said to him, “Do everything that is on your mind. ⁴  Do as you’re inclined. I’m with you all the way!” ⁵ 

14:8 Jonathan replied, “All right! ⁶  We’ll go over to these men and fight them. 14:9 If they say to us, ‘Stay put until we approach you,’ we will stay ⁷  right there and not go up to them. 14:10 But if they say, ‘Come up against us,’ we will go up. For in that case the Lord has given them into our hand – it will be a sign to us.”

14:11 When they ⁸  made themselves known to the Philistine garrison, the Philistines said, “Look! The Hebrews are coming out of the holes in which they hid themselves.” 14:12 Then the men of the garrison said to Jonathan and his armor bearer, “Come on up to us so we can teach you a thing or two!” ⁹  Then Jonathan said to his armor bearer, “Come up behind me, for the Lord has given ¹⁰  them into the hand of Israel!”

14:13 Jonathan crawled up on his hands and feet, with his armor bearer following behind him. Jonathan struck down the Philistines, ¹¹  while his armor bearer came along behind him and killed them. ¹²  14:14 In this initial skirmish Jonathan and his armor bearer struck down about twenty men in an area that measured half an acre.

1 Samuel 14:45

14:45 But the army said to Saul, “Should Jonathan, who won this great victory in Israel, die? May it never be! As surely as the Lord lives, not a single hair of his head will fall to the ground! For it is with the help of God that he has acted today.” So the army rescued Jonathan from death. ¹³ 

Kejadian 44:30

44:30 “So now, when I return to your servant my father, and the boy is not with us – his very life is bound up in his son’s life. ¹⁴ 

Yudas 1:11

1:11 Woe to them! For they have traveled down Cain’s path, ¹⁵  and because of greed ¹⁶  have abandoned themselves ¹⁷  to ¹⁸  Balaam’s error; hence, ¹⁹  they will certainly perish ²⁰  in Korah’s rebellion.

Yudas 1:1

Salutation

1:1 From Jude, ²¹  a slave ²²  of Jesus Christ and brother of James, ²³  to those who are called, wrapped in the love of ²⁴  God the Father and kept for ²⁵  Jesus Christ.

Yudas 1:17

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ²⁶  foretold by the apostles of our Lord Jesus Christ. ²⁷ 

Mazmur 86:11

86:11 O Lord, teach me how you want me to live! ²⁸ 

Then I will obey your commands. ²⁹ 

Make me wholeheartedly committed to you! ³⁰ 

Kolose 2:2

2:2 My goal is that ³¹  their hearts, having been knit together ³²  in love, may be encouraged, and that ³³  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ³⁴ 

[14:1]  ¹ tn Or “the servant who was carrying his military equipment” (likewise in vv. 6, 7, 12, 13, 14).

[14:3]  ² tn Heb “bearing.” Many English versions understand this verb to mean “wearing” (cf. KJV, NAB, NASB, NIV, NLT).

[14:6]  ³ tn Heb “act.”

[14:7]  ⁴ tn Heb “in your heart.”

[14:7]  ⁵ tn Heb “Look, I am with you, according to your heart.” See the note at 13:14.

[14:8]  ⁶ tn Heb “Look!”

[14:9]  ⁷ tn Heb “stand.”

[14:11]  ⁸ tn Heb “the two of them.”

[14:12]  ⁹ tn Heb “a thing.”

[14:12]  ¹⁰ tn The perfect verbal form is used rhetorically here to express Jonathan’s certitude. As far as he is concerned, the victory is as good as won and can be described as such.

[14:13]  ¹¹ tn Heb “and they fell before Jonathan.”

[14:13]  ¹² tn Heb “and the one carrying his equipment was killing after him.”

[14:45]  ¹³ tn Heb “and he did not die.”

[44:30]  ¹⁴ tn Heb “his life is bound up in his life.”

[1:11]  ¹⁵ tn Or “they have gone the way of Cain.”

[1:11]  ¹⁶ tn Grk “for wages.”

[1:11]  ¹⁷ 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]  ¹⁸ tn Or “in.”

[1:11]  ¹⁹ tn Grk “and.” See note on “perish” later in this verse.

[1:11]  ²⁰ 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).

[1:1]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ 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.

[1:17]  ²⁶ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ²⁷ 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.

[86:11]  ²⁸ tn Heb “teach me your way.” The Lord’s “way” refers here to the moral principles he expects the psalmist to follow. See Pss 25:4; 27:11.

[86:11]  ²⁹ tn Heb “I will walk in your truth.” The Lord’s commandments are referred to as “truth” here because they are a trustworthy and accurate expression of the divine will. See Ps 25:5.

[86:11]  ³⁰ tn Heb “Bind my heart to the fearing of your name.” The verb translated “bind” occurs only here in the Piel stem. It appears twice in the Qal, meaning “be joined” in both cases (Gen 49:6; Isa 14:20). To “fear” God’s name means to have a healthy respect for him which in turn motivates one to obey his commands (see Pss 61:5; 102:15).

[2:2]  ³¹ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ³² tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ³³ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ³⁴ tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.