Kejadian 21:21

21:21 He lived in the wilderness of Paran. ¹  His mother found a wife for him from the land of Egypt. ² 

Kejadian 24:3-4

24:3 so that I may make you solemnly promise ³  by the Lord, the God of heaven and the God of the earth: You must not acquire ⁴  a wife for my son from the daughters of the Canaanites, among whom I am living. 24:4 You must go instead to my country and to my relatives ⁵  to find ⁶  a wife for my son Isaac.”

Kejadian 24:51

24:51 Rebekah stands here before you. Take her and go so that she may become ⁷  the wife of your master’s son, just as the Lord has decided.” ⁸ 

Kejadian 24:60

24:60 They blessed Rebekah with these words: ⁹ 

“Our sister, may you become the mother ¹⁰  of thousands of ten thousands!

May your descendants possess the strongholds ¹¹  of their enemies.”

Kejadian 28:1-4

28:1 So Isaac called for Jacob and blessed him. Then he commanded him, “You must not marry a Canaanite woman! ¹²  28:2 Leave immediately ¹³  for Paddan Aram! Go to the house of Bethuel, your mother’s father, and find yourself a wife there, among the daughters of Laban, your mother’s brother. 28:3 May the sovereign God ¹⁴  bless you! May he make you fruitful and give you a multitude of descendants! ¹⁵  Then you will become ¹⁶  a large nation. ¹⁷  28:4 May he give you and your descendants the blessing he gave to Abraham ¹⁸  so that you may possess the land ¹⁹  God gave to Abraham, the land where you have been living as a temporary resident.” ²⁰ 

Kejadian 29:19

29:19 Laban replied, “I’d rather give her to you than to another man. ²¹  Stay with me.”

Kejadian 34:4

34:4 Shechem said to his father Hamor, “Acquire this young girl as my wife.” ²² 

Yudas 1:12-14

1:12 These men are ²³  dangerous reefs ²⁴  at your love feasts, ²⁵  feasting without reverence, ²⁶  feeding only themselves. ²⁷  They are ²⁸  waterless ²⁹  clouds, carried along by the winds; autumn trees without fruit ³⁰  – twice dead, ³¹  uprooted; 1:13 wild sea waves, ³²  spewing out the foam of ³³  their shame; ³⁴  wayward stars ³⁵  for whom the utter depths of eternal darkness ³⁶  have been reserved.

1:14 Now Enoch, the seventh in descent beginning with Adam, ³⁷  even prophesied of them, ³⁸  saying, “Look! The Lord is coming ³⁹  with thousands and thousands ⁴⁰  of his holy ones,

Yudas 1:9

1:9 But even ⁴¹  when Michael the archangel ⁴²  was arguing with the devil and debating with him ⁴³  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!”

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ⁴⁴ 

Yudas 1:1

Salutation

1:1 From Jude, ⁴⁵  a slave ⁴⁶  of Jesus Christ and brother of James, ⁴⁷  to those who are called, wrapped in the love of ⁴⁸  God the Father and kept for ⁴⁹  Jesus Christ.

Kolose 1:1

Salutation

1:1 From Paul, ⁵⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

[21:21]  ¹ sn The wilderness of Paran is an area in the east central region of the Sinai peninsula, northeast from the traditional site of Mt. Sinai and with the Arabah and the Gulf of Aqaba as its eastern border.

[21:21]  ² tn Heb “And his mother took for him a wife from the land of Egypt.”

[24:3]  ³ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.

[24:3]  ⁴ tn Heb “because you must not take.”

[24:4]  ⁵ tn Heb “for to my country and my relatives you must go.”

[24:4]  ⁶ tn Heb “and take.”

[24:51]  ⁷ tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.

[24:51]  ⁸ tn Heb “as the Lord has spoken.”

[24:60]  ⁹ tn Heb “and said to her.”

[24:60]  ¹⁰ tn Heb “become thousands of ten thousands.”

[24:60]  sn May you become the mother of thousands of ten thousands. The blessing expresses their prayer that she produce children and start a family line that will greatly increase (cf. Gen 17:16).

[24:60]  ¹¹ tn Heb “gate,” which here stands for a walled city. In an ancient Near Eastern city the gate complex was the main area of defense (hence the translation “stronghold”). A similar phrase occurs in Gen 22:17.

[28:1]  ¹² tn Heb “you must not take a wife from the daughters of Canaan.”

[28:2]  ¹³ tn Heb “Arise! Go!” The first of the two imperatives is adverbial and stresses the immediacy of the departure.

[28:3]  ¹⁴ tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

[28:3]  ¹⁵ tn Heb “and make you fruitful and multiply you.” See Gen 17:6, 20 for similar terminology.

[28:3]  ¹⁶ tn The perfect verbal form with vav (ו) consecutive here indicates consequence. The collocation הָיָה + preposition לְ (hayah + lÿ) means “become.”

[28:3]  ¹⁷ tn Heb “an assembly of peoples.”

[28:4]  ¹⁸ tn Heb “and may he give to you the blessing of Abraham, to you and to your offspring with you.” The name “Abraham” is an objective genitive here; this refers to the blessing that God gave to Abraham.

[28:4]  ¹⁹ tn The words “the land” have been supplied in the translation for clarity.

[28:4]  ²⁰ tn Heb “the land of your sojournings,” that is, the land where Jacob had been living as a resident alien, as his future descendants would after him.

[29:19]  ²¹ tn Heb “Better my giving her to you than my giving her to another man.”

[34:4]  ²² tn Heb “Take for me this young woman for a wife.”

[1:12]  ²³ tn Grk “these are the men who are.”

[1:12]  ²⁴ tn Though σπιλάδες (spilades) is frequently translated “blemishes” or “stains,” such is actually a translation of the Greek word σπίλοι (spiloi). The two words are quite similar, especially in their root or lexical forms (σπιλάς [spila"] and σπίλος [spilos] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι. But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13, the term used is indeed σπίλος. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word σπιλάς was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as “rocks” – as pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that σπιλάδες here means “hidden rocks.” Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.

[1:12]  ²⁵ tc Several witnesses (A C^vid 1243 1846 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatai", “deceptions”) for ἀγάπαις (agapai", “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and should therefore be considered original.

[1:12]  sn The danger of the false teachers at the love feasts would be especially pernicious, for the love feasts of the early church involved the Lord’s Supper, worship, and instruction.

[1:12]  ²⁶ tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22.

[1:12]  ²⁷ tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainw) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.

[1:12]  ²⁸ tn “They are” is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before “They are.” English usage requires breaking this into more than one sentence.

[1:12]  ²⁹ tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).

[1:12]  ³⁰ sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.

[1:12]  ³¹ tn Grk “having died twice.”

[1:12]  sn Twice dead probably has no relevance to the tree metaphor, but has great applicability to these false teachers. As in Rev 20:6, those who die twice are those who die physically and spiritually. The aphorism is true: “born once, die twice; born twice, die once” (cf. Rev 20:5; John 3, 11).

[1:13]  ³² tn Grk “wild waves of the sea.”

[1:13]  ³³ tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”

[1:13]  ³⁴ tn Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.

[1:13]  ³⁵ sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.

[1:13]  ³⁶ tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.

[1:14]  ³⁷ tn Grk “the seventh from Adam.”

[1:14]  sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.

[1:14]  ³⁸ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ³⁹ tn Grk “has come,” a proleptic aorist.

[1:14]  ⁴⁰ tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

[1:9]  ⁴¹ tn The word “even” is not in Greek; it is implied by the height of the contrast.

[1:9]  ⁴² sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

[1:9]  ⁴³ tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”

[1:2]  ⁴⁴ tn Grk “may mercy and peace and love be multiplied to you.”

[1:1]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.