1 Samuel 22:2

22:2 All those who were in trouble or owed someone money or were discontented ¹  gathered around ²  him, and he became their leader. He had about four hundred men with him.

1 Samuel 25:17

25:17 Now be aware of this, and see what you can do. For disaster has been planned for our lord and his entire household. ³  He is such a wicked person ⁴  that no one tells him anything!”

1 Samuel 25:25

25:25 My lord should not pay attention to this wicked man Nabal. He simply lives up to his name! His name means ‘fool,’ and he is indeed foolish! ⁵  But I, your servant, did not see the servants my lord sent. ⁶ 

Ulangan 13:13

13:13 some evil people ⁷  have departed from among you to entice the inhabitants of their cities, ⁸  saying, “Let’s go and serve other gods” (whom you have not known before). ⁹ 

Yudas 1:22

1:22 And have mercy on those who waver;

Yudas 1:1

Salutation

1:1 From Jude, ¹⁰  a slave ¹¹  of Jesus Christ and brother of James, ¹²  to those who are called, wrapped in the love of ¹³  God the Father and kept for ¹⁴  Jesus Christ.

Kisah Para Rasul 21:10

21:10 While we remained there for a number of days, ¹⁵  a prophet named Agabus ¹⁶  came down from Judea.

Kisah Para Rasul 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ¹⁷  my heart? For I am ready not only to be tied up, ¹⁸  but even to die in Jerusalem for the name of the Lord Jesus.”

[22:2]  ¹ tn Heb “bitter of soul.”

[22:2]  ² tn Heb “to.”

[25:17]  ³ tn Heb “all his house” (so ASV, NRSV); NAB, NLT “his whole family.”

[25:17]  ⁴ tn Heb “he is a son of worthlessness.”

[25:25]  ⁵ tn Heb “and foolishness is with him.”

[25:25]  ⁶ tn Heb “my lord’s servants, whom you sent.”

[13:13]  ⁷ tn Heb “men, sons of Belial.” The Hebrew term בְּלִיַּעַל (bÿliyya’al) has the idea of worthlessness, without morals or scruples (HALOT 133-34 s.v.). Cf. NAB, NRSV “scoundrels”; TEV, CEV “worthless people”; NLT “worthless rabble.”

[13:13]  ⁸ tc The LXX and Tg read “your” for the MT’s “their.”

[13:13]  ⁹ tn The translation understands the relative clause as a statement by Moses, not as part of the quotation from the evildoers. See also v. 2.

[1:1]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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.

[21:10]  ¹⁵ tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”

[21:10]  ¹⁶ sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

[21:13]  ¹⁷ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ¹⁸ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.