Yosua 22:33

22:33 The Israelites were satisfied with their report and gave thanks to God. ¹  They said nothing more about launching an attack to destroy the land in which the Reubenites and Gadites lived. ² 

Kejadian 28:8

28:8 Then Esau realized ³  that the Canaanite women ⁴  were displeasing to ⁵  his father Isaac.

Yudas 1:3

Condemnation of the False Teachers

1:3 Dear friends, although I have been eager to write to you ⁶  about our common salvation, I now feel compelled ⁷  instead to write to encourage ⁸  you to contend earnestly ⁹  for the faith ¹⁰  that was once for all ¹¹  entrusted to the saints. ¹² 

Yudas 1:1

Salutation

1:1 From Jude, ¹³  a slave ¹⁴  of Jesus Christ and brother of James, ¹⁵  to those who are called, wrapped in the love of ¹⁶  God the Father and kept for ¹⁷  Jesus Christ.

1 Samuel 25:32-33

25:32 Then David said to Abigail, “Praised ¹⁸  be the Lord, the God of Israel, who has sent you this day to meet me! 25:33 Praised be your good judgment! May you yourself be rewarded ¹⁹  for having prevented me this day from shedding blood and taking matters into my own hands!

1 Samuel 29:6

29:6 So Achish summoned David and said to him, “As surely as the Lord lives, you are an honest man, and I am glad to have you ²⁰  serving ²¹  with me in the army. ²²  I have found no fault with you from the day that you first came to me until the present time. But in the opinion ²³  of the leaders, you are not reliable. ²⁴ 

1 Samuel 29:2

29:2 When the leaders of the Philistines were passing in review at the head of their units of hundreds and thousands, ²⁵  David and his men were passing in review in the rear with Achish.

1 Samuel 30:4

30:4 Then David and the men ²⁶  who were with him wept loudly ²⁷  until they could weep no more. ²⁸ 

Ester 1:21

1:21 The matter seemed appropriate to the king and the officials. So the king acted on the advice of Memucan.

Amsal 15:1

15:1 A gentle response ²⁹  turns away anger,

but a harsh word ³⁰  stirs up wrath. ³¹ 

Kisah Para Rasul 11:18

11:18 When they heard this, ³²  they ceased their objections ³³  and praised ³⁴  God, saying, “So then, God has granted the repentance ³⁵  that leads to life even to the Gentiles.” ³⁶ 

[22:33]  ¹ tn Heb “and the word was good in the eyes of the sons of Israel and the sons of Israel blessed God.”

[22:33]  ² tn Heb “and they did not speak about going up against them for battle to destroy the land in which the sons of Reuben and the sons of Gad were living.”

[28:8]  ³ tn Heb “saw.”

[28:8]  ⁴ tn Heb “the daughters of Canaan.”

[28:8]  ⁵ tn Heb “evil in the eyes of.”

[1:3]  ⁶ tn Grk “while being quite diligent to write to you,” or “while making all haste to write to you.” Two issues are at stake: (1) whether σπουδή (spoudh) here means diligence, eagerness, or haste; (2) whether ποιούμενος γράφειν (poioumeno" grafein) is to be taken conatively (“I was about to write”) or progressively (“I was writing”). Without knowing more of the background, it is difficult to tell which option is to be preferred.

[1:3]  ⁷ tn Grk “I had the necessity.” The term ἀνάγκη (anankh, “necessity”) often connotes urgency or distress. In this context, Jude is indicating that the more comprehensive treatment about the faith shared between himself and his readers was not nearly as urgent as the letter he found it now necessary to write.

[1:3]  ⁸ tn Grk “encouraging.” Παρακαλῶν (parakalwn) is most likely a telic participle. In keeping with other participles of purpose, it is present tense and occurs after the main verb.

[1:3]  ⁹ tn the verb ἐπαγωνίζομαι (epagwnizomai) is an intensive form of ἀγωνίζομαι (agwnizomai). As such, the notion of struggling, fighting, contending, etc. is heightened.

[1:3]  ¹⁰ tn Τῇ πίστει (th pistei) here is taken as a dative of advantage (“on behalf of the faith”). Though rare (see BDAG 820 s.v. 3), it is not unexampled and must have this meaning here.

[1:3]  sn The term “faith” has a variety of meanings in the NT. Here, the faith refers to the doctrinal content embraced by believers rather than the act of believing. Rather than discuss the points of agreement that Jude would have with these believers, because of the urgency of the present situation he must assume that these believers were well grounded and press on to encourage them to fight for this common belief.

[1:3]  ¹¹ sn The adverb once for all (ἅπαξ, Japax) seems to indicate that the doctrinal convictions of the early church had been substantially codified. That is to say, Jude could appeal to written documents of the Christian faith in his arguments with the false teachers. Most likely, these documents were the letters of Paul and perhaps one or more gospels. First and Second Peter may also have been among the documents Jude has in mind (see also the note on the phrase entrusted to the saints in this verse).

[1:3]  ¹² sn I now feel compelled instead…saints. Apparently news of some crisis has reached Jude, prompting him to write a different letter than what he had originally planned. A plausible scenario (assuming authenticity of 2 Peter or at least that there are authentic Petrine snippets in it) is that after Peter’s death, Jude intended to write to the same Gentile readers that Peter had written to (essentially, Paul’s churches). Jude starts by affirming that the gospel the Gentiles had received from Paul was the same as the one the Jewish Christians had received from the other apostles (our common salvation). But in the midst of writing this letter, Jude felt that the present crisis deserved another, shorter piece. The crisis, as the letter reveals, is that the false teachers whom Peter prophesied have now infiltrated the church. The letter of Jude is thus an ad hoc letter, intended to confirm the truth of Peter’s letter and encourage the saints to ground their faith in the written documents of the nascent church, rather than listen to the twisted gospel of the false teachers. In large measure, the letter of Jude illustrates the necessity of clinging to the authority of scripture as opposed to those who claim to be prophets.

[1:1]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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.

[25:32]  ¹⁸ tn Heb “blessed” (also in vv. 33, 39).

[25:33]  ¹⁹ tn Heb “blessed.”

[29:6]  ²⁰ tn Heb “it is good in my eyes.” Cf. v. 7.

[29:6]  ²¹ tn Heb “your going forth and your coming in.” The expression is a merism.

[29:6]  ²² tn Heb “camp.”

[29:6]  ²³ tn Heb “eyes.”

[29:6]  ²⁴ tn Heb “good.”

[29:2]  ²⁵ tn Heb “passing by with respect to hundreds and thousands.” This apparently describes a mustering of troops for the purpose of inspection and readiness.

[30:4]  ²⁶ tn Heb “people.”

[30:4]  ²⁷ tn Heb “lifted up their voice and wept.”

[30:4]  ²⁸ tn Heb “until there was no longer in them strength to weep.”

[15:1]  ²⁹ tn Heb “soft answer.” The adjective רַּךְ (rakh, “soft; tender; gentle”; BDB 940 s.v.) is more than a mild response; it is conciliatory, an answer that restores good temper and reasonableness (W. McKane, Proverbs [OTL], 477). Gideon illustrates this kind of answer (Judg 8:1-3) that brings peace.

[15:1]  ³⁰ tn Heb “word of harshness”; KJV “grievous words.” The noun עֶצֶב (’etsev, “pain, hurt”) functions as an attributive genitive. The term עֶצֶב refers to something that causes pain (BDB 780 s.v. I עֶצֶב). For example, Jephthah’s harsh answer led to war (Judg 12:1-6).

[15:1]  ³¹ tn Heb “raises anger.” A common response to painful words is to let one’s temper flare up.

[11:18]  ³² tn Grk “these things.”

[11:18]  ³³ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ³⁴ tn Or “glorified.”

[11:18]  ³⁵ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ³⁶ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.