Kejadian 18:27

18:27 Then Abraham asked, “Since I have undertaken to speak to the Lord ¹  (although I am but dust and ashes), ² 

Kejadian 18:30

18:30 Then Abraham ³  said, “May the Lord not be angry ⁴  so that I may speak! ⁵  What if thirty are found there?” He replied, “I will not do it if I find thirty there.”

Kejadian 18:32

18:32 Finally Abraham ⁶  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.”

Kejadian 28:20

28:20 Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food ⁷  to eat and clothing to wear,

Kejadian 28:22

28:22 Then this stone ⁸  that I have set up as a sacred stone will be the house of God, and I will surely ⁹  give you back a tenth of everything you give me.” ¹⁰ 

Bilangan 30:2-5

30:2 If a man ¹¹  makes a vow ¹²  to the Lord or takes an oath ¹³  of binding obligation on himself, ¹⁴  he must not break his word, but must do whatever he has promised. ¹⁵ 

Vows Made by Single Women

30:3 “If a young ¹⁶  woman who is still living ¹⁷  in her father’s house makes a vow to the Lord or places herself under an obligation, 30:4 and her father hears of her vow or the obligation to which she has pledged herself, and her father remains silent about her, ¹⁸  then all her vows will stand, ¹⁹  and every obligation to which she has pledged herself will stand. 30:5 But if her father overrules her when he hears ²⁰  about it, then none ²¹  of her vows or her obligations which she has pledged for herself will stand. And the Lord will release ²²  her from it, because her father overruled her.

Yudas 1:1

Salutation

1:1 From Jude, ²³  a slave ²⁴  of Jesus Christ and brother of James, ²⁵  to those who are called, wrapped in the love of ²⁶  God the Father and kept for ²⁷  Jesus Christ.

Yudas 1:1

Salutation

1:1 From Jude, ²⁸  a slave ²⁹  of Jesus Christ and brother of James, ³⁰  to those who are called, wrapped in the love of ³¹  God the Father and kept for ³²  Jesus Christ.

1 Samuel 14:24-45

Jonathan Violates Saul’s Oath

14:24 Now the men of Israel were hard pressed that day, for Saul had made the army agree to this oath: “Cursed be the man who eats food before evening! I will get my vengeance on my enemies!” So no one in the army ate anything.

14:25 Now the whole army ³³  entered the forest and there was honey on the ground. ³⁴  14:26 When the army entered the forest, they saw ³⁵  the honey flowing, but no one ate any of it, ³⁶  for the army was afraid of the oath. 14:27 But Jonathan had not heard about the oath his father had made the army take. He extended the end of his staff that was in his hand and dipped it in the honeycomb. When he ate it, ³⁷  his eyes gleamed. ³⁸  14:28 Then someone from the army informed him, “Your father put the army under a strict oath ³⁹  saying, ‘Cursed be the man who eats food today!’ That is why the army is tired.” 14:29 Then Jonathan said, “My father has caused trouble for the land. See how my eyes gleamed ⁴⁰  when I tasted just a little of this honey. 14:30 Certainly if the army had eaten some of the enemies’ provisions that they came across today, would not the slaughter of the Philistines have been even greater?”

14:31 On that day the army struck down the Philistines from Micmash to Aijalon, and they became very tired. 14:32 So the army rushed greedily on ⁴¹  the ⁴²  plunder, confiscating sheep, cattle, and calves. They slaughtered them right on the ground, and the army ate them blood and all.

14:33 Now it was reported to Saul, “Look, the army is sinning against the Lord by eating even the blood.” He said, “All of you have broken the covenant! ⁴³  Roll a large stone over here to me.” 14:34 Then Saul said, “Scatter out among the army and say to them, ‘Each of you bring to me your ox and sheep and slaughter them in this spot and eat. But don’t sin against the Lord by eating the blood.” So that night each one brought his ox and slaughtered it there. ⁴⁴  14:35 Then Saul built an altar for the Lord; it was the first time he had built an altar for the Lord.

14:36 Saul said, “Let’s go down after the Philistines at night; we will rout ⁴⁵  them until the break of day. ⁴⁶  We won’t leave any of them alive!” ⁴⁷  They replied, “Do whatever seems best to you.” ⁴⁸  But the priest said, “Let’s approach God here.” 14:37 So Saul asked God, “Should I go down after the Philistines? Will you deliver them into the hand of Israel?” But he did not answer him that day.

14:38 Then Saul said, “All you leaders of the army come here. Find out ⁴⁹  how this sin occurred today. 14:39 For as surely as the Lord, the deliverer of Israel, lives, even if it turns out to be my own son Jonathan, he will certainly die!” But no one from the army said anything. ⁵⁰ 

14:40 Then he said to all Israel, “You will be on one side, and I and my son Jonathan will be on the other side.” The army replied to Saul, “Do whatever you think is best.”

14:41 Then Saul said, “O Lord God of Israel! If this sin has been committed by me or by my son Jonathan, then, O Lord God of Israel, respond with Urim. But if this sin has been committed by your people Israel, respond with Thummim.” ⁵¹  Then Jonathan and Saul were indicated by lot, while the army was exonerated. ⁵²  14:42 Then Saul said, “Cast the lot between me and my son Jonathan!” ⁵³  Jonathan was indicated by lot.

14:43 So Saul said to Jonathan, “Tell me what you have done.” Jonathan told him, “I used the end of the staff that was in my hand to taste a little honey. I must die!” ⁵⁴  14:44 Saul said, “God will punish me severely if Jonathan doesn’t die!” ⁵⁵ 

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. ⁵⁶ 

Markus 6:23

6:23 He swore to her, ⁵⁷  “Whatever you ask I will give you, up to half my kingdom.” ⁵⁸ 

[18:27]  ¹ tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).

[18:27]  ² tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the Lord.

[18:30]  ³ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:30]  ⁴ tn Heb “let it not be hot to the Lord.” This is an idiom which means “may the Lord not be angry.”

[18:30]  ⁵ tn After the jussive, the cohortative indicates purpose/result.

[18:32]  ⁶ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[28:20]  ⁷ tn Heb “bread,” although the term can be used for food in general.

[28:22]  ⁸ tn The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement.

[28:22]  ⁹ tn The infinitive absolute is used before the finite verb for emphasis.

[28:22]  ¹⁰ tn Heb “and all which you give to me I will surely give a tenth of it to you.” The disjunctive clause structure (conjunction + noun/object) highlights this statement as well.

[30:2]  ¹¹ tn The legal construction states the class to which the law applies, and then lays down the condition: “men [man] – if….”

[30:2]  ¹² tn The Hebrew text uses a cognate accusative construction to express this: “a man if he vows a vow.”

[30:2]  ¹³ tn The expression is “swear an oath” (הִשָּׁבַע שְׁבֻעָה, hishava’ shÿvu’ah). The vow (נֵדֶר, neder) was a promise to donate something of oneself or one’s substance to the Lord. The solemn oath seals the vow before the Lord, perhaps with sacrifice. The vocabulary recalls Abraham’s treaty with Abimelech and the naming of Beer Sheba with the word (see Gen 21).

[30:2]  ¹⁴ tn The Hebrew text hasלֶאְסֹר אִסָּר (le’sor ’issar), meaning “to take a binding obligation.” This is usually interpreted to mean a negative vow, i.e., the person attempts to abstain from something that is otherwise permissible. It might involve fasting, or abstaining from marital sex, but it might also involve some goal to be achieved, and the abstaining from distractions until the vow is fulfilled (see Ps 132). The נֶדֶר (neder) may have been more for religious matters, and the אִסָּר more for social concerns, but this cannot be documented with certainty.

[30:2]  ¹⁵ tn Heb “according to all that goes out of his mouth.”

[30:3]  ¹⁶ tn The qualification comes at the end of the verse, and simply says “in her youth.”

[30:3]  ¹⁷ tn The Hebrew text just has “in her father’s house” and not “who is still living,” but that is the meaning of the line.

[30:4]  ¹⁸ tn The intent of this expression is that he does not object to the vow.

[30:4]  ¹⁹ tn The verb קוּם (qum) is best translated “stand” here, but the idea with it is that what she vows is established as a genuine oath with the father’s approval (or acquiescence).

[30:5]  ²⁰ tn The idiom is “in the day of,” but it is used in place of a preposition before the infinitive construct with its suffixed subjective genitive. The clause is temporal.

[30:5]  ²¹ tn The Hebrew “all will not stand” is best rendered “none will stand.”

[30:5]  ²² tn The verb has often been translated “forgive” (cf. KJV, ASV, NASB, NRSV, NLT), but that would suggest a sin that needed forgiving. The idea of “release from obligation” is better; the idea is like that of having a debt “forgiven” or “retired.” In other words, she is free from the vow she had made. The Lord will not hold the woman responsible to do what she vowed.

[1:1]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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.

[1:1]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² 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.

[14:25]  ³³ tn Heb “all the land.”

[14:25]  ³⁴ tn Heb “the surface of the field.”

[14:26]  ³⁵ tn Heb “and the army entered the forest, and look!”

[14:26]  ³⁶ tn Heb “and there was no one putting his hand to his mouth.”

[14:27]  ³⁷ tn Heb “and he returned his hand to his mouth.”

[14:27]  ³⁸ tc The translation follows the Qere and several medieval Hebrew mss in reading “gleamed,” rather than the Kethib, “saw.”

[14:28]  ³⁹ tn Heb “your father surely put the army under an oath.” The infinitive absolute is used before the finite verb to emphasize the solemn nature of the oath.

[14:29]  ⁴⁰ tc The LXX reads “saw.” See v. 27.

[14:32]  ⁴¹ tc The translation follows the Qere and many medieval Hebrew mss in reading “and they rushed greedily upon,” rather than the Kethib, “and they did.”

[14:32]  ⁴² tc The translation reads with the Qere and many medieval Hebrew mss הַשָּׁלָל (hashalal, “the spoil”) rather than following the Kethib reading, שָׁלָל (shalal, “spoil”).

[14:33]  ⁴³ tn Heb “You have acted deceptively.” In this context the verb refers to violating an agreement, in this case the dietary and sacrificial regulations of the Mosaic law. The verb form is second masculine plural; apparently Saul here addresses those who are eating the animals.

[14:34]  ⁴⁴ tn Heb “and all the army brought near, each his ox by his hand, and they slaughtered there.”

[14:36]  ⁴⁵ tn Heb “plunder.”

[14:36]  ⁴⁶ tn Heb “until the light of the morning.”

[14:36]  ⁴⁷ tn Heb “and there will not be left among them a man.”

[14:36]  ⁴⁸ tn Heb “all that is good in your eyes.” So also in v. 40.

[14:38]  ⁴⁹ tn Heb “know and see.”

[14:39]  ⁵⁰ tn Heb “and there was no one answering from all the army.”

[14:41]  ⁵¹ tc Heb “to the Lord God of Israel: ‘Give what is perfect.’” The Hebrew textual tradition has accidentally omitted several words here. The present translation follows the LXX (as do several English versions, cf. NAB, NRSV, TEV). See P. K. McCarter, I Samuel (AB), 247-48, and R. W. Klein, 1 Samuel (WBC), 132.

[14:41]  sn The Urim and Thummim were used for lot casting in ancient Israel. Their exact identity is uncertain; they may have been specially marked stones drawn from a bag. See Exod 28:30; Lev 8:8, and Deut 33:8, as well as the discussion in R. W. Klein, 1 Samuel (WBC), 140.

[14:41]  ⁵² tn Heb “went out.”

[14:42]  ⁵³ tc The LXX includes the following words: “Whomever the Lord will indicate by the lot, let him die! And the people said to Saul, ‘It is not this word.’ But Saul prevailed over the people, and they cast lots between him and between Jonathan his son.”

[14:43]  ⁵⁴ tn Heb “Look, I, I will die.” Apparently Jonathan is acquiescing to his anticipated fate of death. However, the words may be taken as sarcastic (“Here I am about to die!”) or as a question, “Must I now die?” (cf. NAB, NIV, NCV, NLT).

[14:44]  ⁵⁵ tn Heb “So God will do and so he will add, surely you will certainly die, Jonathan.”

[14:45]  ⁵⁶ tn Heb “and he did not die.”

[6:23]  ⁵⁷ tc ‡ The witnesses here support several different readings: αὐτῇ πολλά (auth polla, “to her insistently”) is found in D Θ 565 700 it; πολλά is the reading of Ì^45vid 28; both words are lacking in L pc; and א A B C^2vid ˹³ 33 2427 Ï lat have just αὐτῇ. The best candidates for authenticity, on external grounds, are αὐτῇ πολλά and αὐτῇ. So the issue revolves around whether πολλά is part of the text. On the one hand, πολλά used adverbially is a distinctive Markanism (10 of the 16 NT instances are found in Mark; of the other Gospels, Matthew alone adds a single example [Matt 9:14]). It could be argued that such an unremarkable term would go unnoticed by the scribes, and consequently would not have been inserted in imitation of Mark’s style observed elsewhere. On the other hand, the largest cluster of instances of an adverbial πολλά are in Mark 5-6, with the most recent example coming just three verses earlier (Mark 5:23, 38, 43; 6:20). Scribes may well have imitated the usage so recently and so frequently seen. Further, the best Alexandrian witnesses, as well as good representatives of the Western and Byzantines texts, lack πολλά. On the whole, though a decision is difficult, it is probably best to read the text without πολλά. NA²⁷ places the word in brackets, indicating some doubt as to its authenticity.

[6:23]  ⁵⁸ sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.”