Yudas 1:1

Salutation

1:1 From Jude, ¹  a slave ²  of Jesus Christ and brother of James, ³  to those who are called, wrapped in the love of ⁴  God the Father and kept for ⁵  Jesus Christ.

Yudas 1:1

Salutation

1:1 From Jude, ⁶  a slave ⁷  of Jesus Christ and brother of James, ⁸  to those who are called, wrapped in the love of ⁹  God the Father and kept for ¹⁰  Jesus Christ.

1 Samuel 7:6

7:6 After they had assembled at Mizpah, they drew water and poured it out before the Lord. They fasted on that day, and they confessed ¹¹  there, “We have sinned against the Lord.” So Samuel led ¹²  the people of Israel at Mizpah.

1 Samuel 7:2

Further Conflict with the Philistines

7:2 It was quite a long time – some twenty years in all – that the ark stayed at Kiriath Jearim. All the people ¹³  of Israel longed for ¹⁴  the Lord.

1 Samuel 20:3-4

20:3 Taking an oath, David again ¹⁵  said, “Your father is very much aware of the fact ¹⁶  that I have found favor with you, and he has thought, ¹⁷  ‘Don’t let Jonathan know about this, or he will be upset.’ But as surely as the Lord lives and you live, there is about one step between me and death!” 20:4 Jonathan replied to David, “Tell me what I can do for you.” ¹⁸ 

Nehemia 9:1-2

The People Acknowledge Their Sin before God

9:1 On the twenty-fourth day of this same month the Israelites assembled; they were fasting and wearing sackcloth, their heads covered with dust. 9:2 Those truly of Israelite descent ¹⁹  separated from all the foreigners, ²⁰  standing and confessing their sins and the iniquities of their ancestors. ²¹ 

Yesaya 22:12

22:12 At that time the sovereign master, the Lord who commands armies, called for weeping and mourning,

for shaved heads and sackcloth. ²² 

Yunus 3:5-8

3:5 The people ²³  of Nineveh believed in God, ²⁴  and they declared a fast and put on sackcloth, from the greatest to the least of them. ²⁵  3:6 When the news ²⁶  reached the king of Nineveh, he got up from his throne, took off his royal robe, put on sackcloth, and sat on ashes. 3:7 He issued a proclamation and said, ²⁷  “In Nineveh, by the decree of the king and his nobles: No human or animal, cattle or sheep, is to taste anything; they must not eat and they must not drink water. 3:8 Every person and animal must put on sackcloth and must cry earnestly ²⁸  to God, and everyone ²⁹  must turn from their ³⁰  evil way of living ³¹  and from the violence that they do. ³² 

Zakharia 7:3

7:3 by asking both the priests of the temple ³³  of the Lord who rules over all and the prophets, “Should we weep in the fifth month, ³⁴  fasting as we have done over the years?”

Zakharia 7:5

7:5 “Speak to all the people and priests of the land as follows: ‘When you fasted and lamented in the fifth and seventh ³⁵  months through all these seventy years, did you truly fast for me – for me, indeed?

Zakharia 12:10-14

12:10 “I will pour out on the kingship ³⁶  of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, ³⁷  the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn. ³⁸  12:11 On that day the lamentation in Jerusalem will be as great as the lamentation at Hadad-Rimmon ³⁹  in the plain of Megiddo. ⁴⁰  12:12 The land will mourn, clan by clan – the clan of the royal household of David by itself and their wives by themselves; the clan of the family of Nathan ⁴¹  by itself and their wives by themselves; 12:13 the clan of the descendants of Levi by itself and their wives by themselves; and the clan of the Shimeites ⁴²  by itself and their wives by themselves – 12:14 all the clans that remain, each separately with their wives.”

Yakobus 4:8-9

4:8 Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. ⁴³  4:9 Grieve, mourn, ⁴⁴  and weep. Turn your laughter ⁴⁵  into mourning and your joy into despair.

[1:1]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[7:6]  ¹¹ tn Heb “said.”

[7:6]  ¹² tn Heb “judged”; NAB “began to judge”; TEV “settled disputes among.”

[7:2]  ¹³ tn Heb “house” (also in the following verse).

[7:2]  ¹⁴ tn Heb “mourned after”; NIV “mourned and sought after”; KJV, NRSV “lamented after”; NAB “turned to”; NCV “began to follow…again.”

[20:3]  ¹⁵ tc The LXX and the Syriac Peshitta lack the word “again.”

[20:3]  ¹⁶ tn The infinitive absolute appears before the finite verb for emphasis.

[20:3]  ¹⁷ tn Heb “said,” that is, to himself. So also in v. 25.

[20:4]  ¹⁸ tn Heb “whatever your soul says, I will do for you.”

[9:2]  ¹⁹ tn Heb “the seed of Israel.”

[9:2]  ²⁰ tn Heb “sons of a foreigner.”

[9:2]  ²¹ tn Heb “fathers” (also in vv. 9, 16, 23, 32, 34, 36).

[22:12]  ²² tn Heb “for baldness and the wearing of sackcloth.” See the note at 15:2.

[3:5]  ²³ tn Heb “men.” The term is used generically here for “people” (so KJV, ASV, and many other English versions); cf. NIV “the Ninevites.”

[3:5]  ²⁴ sn The people of Nineveh believed in God…. Verse 5 provides a summary of the response in Nineveh; the people of all ranks believed and gave evidence of contrition by fasting and wearing sackcloth (2 Sam 12:16, 19-23; 1 Kgs 21:27-29; Neh 9:1-2). Then vv. 6-9 provide specific details, focusing on the king’s reaction. The Ninevites’ response parallels the response of the pagan sailors in 1:6 and 13-16.

[3:5]  ²⁵ tn Heb “from the greatest of them to the least of them.”

[3:6]  ²⁶ tn Heb “word” or “matter.”

[3:7]  ²⁷ tn Contrary to many modern English versions, the present translation understands the king’s proclamation to begin after the phrase “and he said” (rather than after “in Nineveh”), as do quotations in 1:14; 2:2, 4; 4:2, 8, 9. In Jonah where the quotation does not begin immediately after “said” (אָמַר, ’amar), it is only the speaker or addressee or both that come between “said” and the start of the quotation (1:6, 7, 8, 9, 10, 11, 12; 4:4, 9, 10; cf. 1:1; 3:1).

[3:8]  ²⁸ tn Heb “with strength”; KJV, NRSV “mightily”; NAB, NCV “loudly”; NIV “urgently.”

[3:8]  ²⁹ tn Heb “let them turn, a man from his evil way.” The alternation between the plural verb וְיָשֻׁבוּ (vÿyashuvu, “and let them turn”) and the singular noun אִישׁ (’ish, “a man, each one”) and the singular suffix on מִדַּרְכּוֹ (middarko, “from his way”) emphasizes that each and every person in the collective unity is called to repent.

[3:8]  ³⁰ tn Heb “his.” See the preceding note on “one.”

[3:8]  ³¹ tn Heb “evil way.” For other examples of “way” as “way of living,” see Judg 2:17; Ps 107:17-22; Prov 4:25-27; 5:21.

[3:8]  ³² tn Heb “that is in their hands.” By speaking of the harm they did as “in their hands,” the king recognized the Ninevites’ personal awareness and immediate responsibility. The term “hands” is either a synecdoche of instrument (e.g., “Is not the hand of Joab in all this?” 2 Sam 14:19) or a synecdoche of part for the whole. The king's descriptive figure of speech reinforces their guilt.

[7:3]  ³³ tn Heb “house” (so NAB, NIV, NRSV).

[7:3]  ³⁴ sn This lamentation marked the occasion of the destruction of Solomon’s temple on August 14, 586 b.c., almost exactly 70 years earlier (cf. 2 Kgs 25:8).

[7:5]  ³⁵ tn The seventh month apparently refers to the anniversary of the assassination of Gedaliah, governor of Judah (Jer 40:13-14; 41:1), in approximately 581 b.c.

[12:10]  ³⁶ tn Or “dynasty”; Heb “house.”

[12:10]  ³⁷ tc Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from “me” to “him” in the next, many mss read אַלֵי אֵת אֲשֶׁר (’ale ’et ’asher, “to the one whom,” a reading followed by NAB, NRSV) rather than the MT’s אֵלַי אֵת אֲשֶׁר (’ela ’et ’asher, “to me whom”). The reasons for such alternatives, however, are clear – they are motivated by scribes who found such statements theologically objectionable – and they should be rejected in favor of the more difficult reading (lectio difficilior) of the MT.

[12:10]  tn Or “on me.”

[12:10]  ³⁸ tn The Hebrew term בְּכוֹר (bÿkhor, “firstborn”), translated usually in the LXX by πρωτότοκος (prwtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply “son” from the context (e.g., NIV, TEV, NLT).

[12:11]  ³⁹ tn “Hadad-Rimmon” is a compound of the names of two Canaanite deities, the gods of storm and thunder respectively. The grammar (a subjective genitive) allows, and the problem of comparing Israel’s grief at God’s “wounding” with pagan mourning seems to demand, that this be viewed as a place name, perhaps where Judah lamented the death of good king Josiah (cf. 2 Chr 35:25). However, some translations render this as “for” (NRSV, NCV, TEV, CEV), suggesting a person, while others translate as “of” (KJV, NAB, NASB, NIV, NLT) which is ambiguous.

[12:11]  ⁴⁰ map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.

[12:12]  ⁴¹ sn By the time of Zechariah the line of descent from David had already been transferred from the Solomon branch to the Nathan branch (the clan of the family of Nathan). Nathan was a son of David (2 Sam 5:14) through whom Jesus eventually came (Luke 3:23-31). Matthew traces Jesus’ ancestry back through Solomon (Matt 1:6-16) but apparently this is to tie Joseph into the Davidic (and thus messianic) line. The “official” descent of Jesus may be viewed as passing through Solomon whereas the “physical” descent came through Nathan.

[12:13]  ⁴² sn The Shimeites were Levites (Exod 6:16-17; Num 3:17-18) who presumably were prominent in the postexilic era. Just as David and Nathan represented the political leadership of the community, so Levi and Shimei represented the religious leadership. All will lament the piercing of the Messiah.

[4:8]  ⁴³ tn Or “two-minded” (the same description used in 1:8).

[4:9]  ⁴⁴ tn This term and the following one are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.

[4:9]  ⁴⁵ tn Grk “let your laughter be turned.”