Kejadian 26:33

26:33 So he named it Shibah; ¹  that is why the name of the city has been Beer Sheba ²  to this day.

Ulangan 34:6

34:6 He ³  buried him in the land of Moab near Beth Peor, but no one knows his exact burial place to this very day.

Yudas 1:1

Salutation

1:1 From Jude, ⁴  a slave ⁵  of Jesus Christ and brother of James, ⁶  to those who are called, wrapped in the love of ⁷  God the Father and kept for ⁸  Jesus Christ.

Yudas 1:1

Salutation

1:1 From Jude, ⁹  a slave ¹⁰  of Jesus Christ and brother of James, ¹¹  to those who are called, wrapped in the love of ¹²  God the Father and kept for ¹³  Jesus Christ.

1 Samuel 30:25

30:25 From that time onward it was a binding ordinance ¹⁴  for Israel, right up to the present time.

1 Samuel 30:2

30:2 They took captive the women who were in it, from the youngest to the oldest, but they did not kill anyone. They simply carried them off and went on their way.

1 Samuel 4:3

4:3 When the army ¹⁵  came back to the camp, the elders of Israel said, “Why did the Lord let us be defeated today by ¹⁶  the Philistines? Let’s take with us the ark of the covenant of the Lord from Shiloh. When it is with us, it will save us ¹⁷  from the hand of our enemies.

1 Samuel 4:2

4:2 The Philistines arranged their forces to fight ¹⁸  Israel. As the battle spread out, ¹⁹  Israel was defeated by ²⁰  the Philistines, who ²¹  killed about four thousand men in the battle line in the field.

1 Samuel 5:9

5:9 But after it had been moved the Lord attacked ²²  that city as well, causing a great deal of panic. He struck all the people of that city ²³  with sores. ²⁴ 

Matius 27:8

27:8 For this reason that field has been called the “Field of Blood” to this day.

Matius 28:15

28:15 So they took the money and did as they were instructed. And this story is told among the Jews to this day. ²⁵ 

[26:33]  ¹ sn The name Shibah (שִׁבְעָה, shiv’ah) means (or at least sounds like) the word meaning “oath.” The name was a reminder of the oath sworn by Isaac and the Philistines to solidify their treaty.

[26:33]  ² sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of an oath” or “well of seven.” According to Gen 21:31 Abraham gave Beer Sheba its name when he made a treaty with the Philistines. Because of the parallels between this earlier story and the account in 26:26-33, some scholars see chaps. 21 and 26 as two versions (or doublets) of one original story. However, if one takes the text as it stands, it appears that Isaac made a later treaty agreement with the people of the land that was similar to his father’s. Abraham dug a well at the site and named the place Beer Sheba; Isaac dug another well there and named the well Shibah. Later generations then associated the name Beer Sheba with Isaac, even though Abraham gave the place its name at an earlier time.

[34:6]  ³ tc Smr and some LXX mss read “they buried him,” that is, the Israelites. The MT reads “he buried him,” meaning in the context that “the Lord buried him.” This understanding, combined with the statement at the end of the verse that Moses’ burial place is unknown, gave rise to traditions during the intertestamental period that are reflected in the NT in Jude 9 and in OT pseudepigraphic works like the Assumption of Moses.

[1:1]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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.

[30:25]  ¹⁴ tn Heb “a statute and a judgment.” The expression is a hendiadys.

[4:3]  ¹⁵ tn Or “people.”

[4:3]  ¹⁶ tn Heb “before.”

[4:3]  ¹⁷ tn Heb “and it will come in our midst and it will save.” After the cohortative (see “let’s take”), the prefixed verbal forms with the prefixed conjunction indicate purpose or result. The translation understands the ark to be the subject of the third masculine singular verbs, although it is possible to understand the Lord as the subject. In the latter case, one should translate, “when he is with us, he will save us.”

[4:2]  ¹⁸ tn Heb “to meet.”

[4:2]  ¹⁹ tn The MT has וַתִּטֹּשׁ (vattittosh), from the root נטשׁ (ntsh). This verb normally means “to leave,” “to forsake,” or “to permit,” but such an idea does not fit this context very well. Many scholars have suspected that the text originally read either וַתֵּט (vattet, “and it spread out”), from the root נטה (nth), or וַתִּקֶשׁ (vattiqesh, “and it grew fierce”), from the root קשׂה (qsh). The former suggestion is apparently supported by the LXX ἔκλινεν (eklinen, “it inclined”) and is adopted in the translation.

[4:2]  ²⁰ tn Heb “before.”

[4:2]  ²¹ tn Heb “the Philistines, and they killed.” The pronoun “they” has been translated as a relative pronoun (“who”) to make it clear to the English reader that the Philistines were the ones who did the killing.

[5:9]  ²² tn Heb “the hand of the Lord was against the city.”

[5:9]  ²³ tn Heb “and he struck the men of the city from small and to great.”

[5:9]  ²⁴ tn See the note on this term in v. 6. Cf. KJV “and they had emerods in their secret parts.”

[28:15]  ²⁵ tc ‡ The word ἡμέρας (Jhmeras, “day”) is found after σήμερον (shmeron, “today, this [day]”) in some early and important witnesses (B D L Θ lat), but may be a clarifying (or perhaps redundant) note. The shorter reading (found in א A W 0148^vid Ë^1,13 33 Ï) is thus preferred. NA²⁷ includes the word in brackets, indicating reservations about its authenticity.