Yudas 1:2

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

Yudas 1:1

Salutation

1:1 From Jude, ²  a slave ³  of Jesus Christ and brother of James, ⁴  to those who are called, wrapped in the love of ⁵  God the Father and kept for ⁶  Jesus Christ.

1 Samuel 22:1-2

David Goes to Adullam and Mizpah

22:1 So David left there and escaped to the cave of Adullam. When his brothers and the rest of his father’s family ⁷  learned about it, they went down there to him. 22:2 All those who were in trouble or owed someone money or were discontented ⁸  gathered around ⁹  him, and he became their leader. He had about four hundred men with him.

Yesaya 2:19

2:19 They ¹⁰  will go into caves in the rocky cliffs

and into holes in the ground, ¹¹ 

trying to escape the dreadful judgment of the Lord ¹² 

and his royal splendor,

when he rises up to terrify the earth. ¹³ 

Wahyu 6:15

6:15 Then ¹⁴  the kings of the earth, the ¹⁵  very important people, the generals, ¹⁶  the rich, the powerful, and everyone, slave ¹⁷  and free, hid themselves in the caves and among the rocks of the mountains.

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

[1:1]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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.

[22:1]  ⁷ tn Heb “house.”

[22:2]  ⁸ tn Heb “bitter of soul.”

[22:2]  ⁹ tn Heb “to.”

[2:19]  ¹⁰ tn The identity of the grammatical subject is unclear. The “idols” could be the subject; they will “go” into the caves and holes when the idolaters throw them there in their haste to escape God’s judgment (see vv. 20-21). The picture of the idols, which represent the foreign deities worshiped by the people, fleeing from the Lord would be highly polemical and fit the overall mood of the chapter. However it seems more likely that the idolaters themselves are the subject, for v. 10 uses similar language in sarcastically urging them to run from judgment.

[2:19]  ¹¹ tn Heb “dust”; ASV “into the holes of the earth.”

[2:19]  ¹² tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “trying to escape” are supplied in the translation for stylistic reasons.

[2:19]  ¹³ tn Or “land.” It is not certain if these verses are describing the judgment of Judah (see vv. 6-9) or a more universal judgment on all proud men.

[6:15]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:15]  ¹⁵ tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:15]  ¹⁶ tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).

[6:15]  ¹⁷ tn See the note on the word “servants” in 1:1.