Yudas 1:18
Konteks1:18 For they said to you, “In the end time there will come 1 scoffers, propelled by their own ungodly desires.” 2
Yudas 1:1
Konteks1:1 From Jude, 3 a slave 4 of Jesus Christ and brother of James, 5 to those who are called, wrapped in the love of 6 God the Father and kept for 7 Jesus Christ.
1 Samuel 18:17-18
Konteks18:17 8 Then Saul said to David, “Here’s my oldest daughter, Merab. I want to give her to you in marriage. Only be a brave warrior 9 for me and fight the battles of the Lord.” For Saul thought, “There’s no need for me to raise my hand against him. Let it be the hand of the Philistines!”
18:18 David said to Saul, “Who am I? Who are my relatives or the clan of my father 10 in Israel that I should become the king’s son-in-law?”
Ester 3:6-15
Konteks3:6 But the thought of striking out against 11 Mordecai alone was repugnant to him, for he had been informed 12 of the identity of Mordecai’s people. 13 So Haman sought to destroy all the Jews (that is, the people of Mordecai) 14 who were in all the kingdom of Ahasuerus.
3:7 In the first month (that is, the month of Nisan), in the twelfth year 15 of King Ahasuerus’ reign, pur 16 (that is, the lot) was cast before Haman in order to determine a day and a month. 17 It turned out to be the twelfth month (that is, the month of Adar). 18
3:8 Then Haman said to King Ahasuerus, “There is a particular people 19 that is dispersed and spread among the inhabitants 20 throughout all the provinces of your kingdom whose laws differ from those of all other peoples. Furthermore, they do not observe the king’s laws. It is not appropriate for the king to provide a haven for them. 21 3:9 If the king is so inclined, 22 let an edict be issued 23 to destroy them. I will pay ten thousand talents of silver 24 to be conveyed to the king’s treasuries for the officials who carry out this business.”
3:10 So the king removed his signet ring 25 from his hand and gave it to Haman the son of Hammedatha, the Agagite, who was hostile toward the Jews. 3:11 The king replied to Haman, “Keep your money, 26 and do with those people whatever you wish.” 27
3:12 So the royal scribes 28 were summoned in the first month, on the thirteenth day of the month. Everything Haman commanded was written to the king’s satraps 29 and governors who were in every province and to the officials of every people, province by province according to its script and people by people according to its language. In the name of King Ahasuerus it was written and sealed with the king’s signet ring. 3:13 Letters were sent by the runners to all the king’s provinces stating that 30 they should destroy, kill, and annihilate all the Jews, from youth to elderly, both women and children, 31 on a particular day, namely the thirteenth day 32 of the twelfth month (that is, the month of Adar), and to loot and plunder their possessions. 3:14 A copy of this edict was to be presented as law throughout every province; it was to be made known to all the inhabitants, 33 so that they would be prepared for this day. 3:15 The messengers 34 scurried forth 35 with the king’s order. 36 The edict was issued in Susa the citadel. While the king and Haman sat down to drink, the city of Susa was in an uproar! 37
Yesaya 32:4-6
Konteks32:4 The mind that acts rashly will possess discernment 38
and the tongue that stutters will speak with ease and clarity.
32:5 A fool will no longer be called honorable;
a deceiver will no longer be called principled.
32:6 For a fool speaks disgraceful things; 39
his mind plans out sinful deeds. 40
He commits godless deeds 41
and says misleading things about the Lord;
he gives the hungry nothing to satisfy their appetite 42
and gives the thirsty nothing to drink. 43
Markus 14:63-65
Konteks14:63 Then the high priest tore his clothes and said, “Why do we still need witnesses? 14:64 You have heard the blasphemy! What is your verdict?” 44 They all condemned him as deserving death. 14:65 Then 45 some began to spit on him, and to blindfold him, and to strike him with their fists, saying, “Prophesy!” The guards also took him and beat 46 him.
[1:18] 2 tn Grk “going according to their own desires of ungodliness.”
[1:18] sn Jude cites 2 Pet 3:3, changing a few of the words among other things, cleaning up the syntax, conforming it to Hellenistic style.
[1:1] 3 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] 4 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] 5 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] 6 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] 7 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.
[18:17] 8 tc Much of the
[18:17] 9 tn Heb “son of valor.”
[18:18] 10 tn Heb “Who are my relatives, the clan of my father?” The term חַי (khay), traditionally understood as “my life,” is here a rare word meaning “family, kinfolk” (see HALOT 309 s.v. III חַי). The phrase “clan of my father” may be a scribal gloss explaining the referent of this rare word.
[3:6] 11 tn Heb “to send a hand against”; KJV, NRSV “to lay hands on.”
[3:6] 12 tn Heb “they had related to him.” For stylistic reasons this has been translated as a passive construction.
[3:6] 13 tc The entire first half of the verse is not included in the LXX.
[3:6] 14 tc This parenthetical phrase is not included in the LXX. Some scholars emend the MT reading עַם (’am, “people”) to עִם (’im, “with”), arguing that the phrase is awkwardly placed and syntactically inappropriate. While there is some truth to their complaint, the MT makes sufficient sense to be acceptable here, and is followed by most English versions.
[3:7] 15 sn This year would be ca. 474
[3:7] 16 tn The term פּוּר (pur, “lot”) is an Akkadian loanword; the narrator therefore explains it for his Hebrew readers (“that is, the lot”). It is from the plural form of this word (i.e., Purim) that the festival celebrating the deliverance of the Jews takes its name (cf. 9:24, 26, 28, 31).
[3:7] 17 tc The LXX adds the following words: “in order to destroy in one day the race of Mordecai, and the lot fell on the fourteenth day of the month.” The LXX reading is included by NAB.
[3:7] tn Heb “from day to day and from month to month” (so KJV, NASB).
[3:7] 18 tn Since v. 7 seems to interrupt the flow of the narrative, many scholars have suggested that it is a late addition to the text. But there is not enough evidence to warrant such a conclusion. Even though its placement is somewhat awkward, the verse supplies to the reader an important piece of chronological information.
[3:8] 19 tn Heb “one people.” Note the subtle absence at this point of a specific mention of the Jewish people by name.
[3:8] 20 tn Heb “peoples” (so NASB, NIV); NAB “nations”
[3:8] 21 tn Heb “to cause them to rest”; NASB “to let them remain”; NAB, NIV, NRSV “to tolerate them.”
[3:9] 22 tn Heb “If upon the king it is good”; KJV “If it please the king.”
[3:9] 23 tn Heb “let it be written” (so KJV, ASV); NASB “let it be decreed.”
[3:9] 24 sn The enormity of the monetary sum referred to here can be grasped by comparing this amount (10,000 talents of silver) to the annual income of the empire, which according to Herodotus (Histories 3.95) was 14,500 Euboic talents. In other words Haman is offering the king a bribe equal to two-thirds of the royal income. Doubtless this huge sum of money was to come (in large measure) from the anticipated confiscation of Jewish property and assets once the Jews had been destroyed. That such a large sum of money is mentioned may indicate something of the economic standing of the Jewish population in the empire of King Ahasuerus.
[3:10] 25 sn Possessing the king’s signet ring would enable Haman to act with full royal authority. The king’s ring would be used to impress the royal seal on edicts, making them as binding as if the king himself had enacted them.
[3:11] 26 tn Heb “the silver is given to you”; NRSV “the money is given to you”; CEV “You can keep their money.” C. A. Moore (Esther [AB], 40) understands these words somewhat differently, taking them to imply acceptance of the money on Xerxes’ part. He translates, “Well, it’s your money.”
[3:11] 27 tn Heb “according to what is good in your eyes”; NASB “do with them as you please.”
[3:12] 28 tn Or “secretaries” (so NIV, NRSV, NLT).
[3:12] 29 tn Or “princes” (so NLT); CEV “highest officials.”
[3:13] 30 tn The words “stating that” are not in the Hebrew text but have been supplied in the translation for clarity.
[3:13] 31 tn Heb “children and women.” The translation follows contemporary English idiom, which reverses the order.
[3:13] 32 tc The LXX does not include the words “on the thirteenth day.”
[3:14] 33 tn Heb “peoples” (so NASB, NRSV).
[3:15] 34 tn Heb “runners.” So also in 8:10, 14. Cf. NAB, NASB, NIV, NRSV “couriers.”
[3:15] 35 tn Or “went forth in haste” (so ASV).
[3:15] 36 tn Heb “with the word of the king.”
[3:15] 37 sn The city of Susa was in an uproar. This final statement of v. 15 is a sad commentary on the pathetic disregard of despots for the human misery and suffering that they sometimes inflict on those who are helpless to resist their power. Here, while common people braced for the reckless loss of life and property that was about to begin, the perpetrators went about their mundane activities as though nothing of importance was happening.
[32:4] 38 tn Heb “the heart of rashness will understand knowledge”; cf. NAB “The flighty will become wise and capable.”
[32:6] 39 tn Or “foolishness,” in a moral-ethical sense. See 9:17.
[32:6] 40 tn Heb “and his heart commits sin”; KJV, ASV “his heart will work iniquity”; NASB “inclines toward wickedness.”
[32:6] 41 tn Heb “in order to do [or “so that he does”] what is godless [or “defiled”].”
[32:6] 42 tn Heb “so that he leaves empty the appetite [or “desire”] of the hungry.”
[32:6] 43 tn Heb “and the drink of the thirsty he causes to fail.”
[14:64] 44 tn Grk “What do you think?”
[14:65] 45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:65] 46 tn For the translation of ῥάπισμα (rJapisma), see L&N 19.4.
