Lukas 1:19

1:19 The ¹  angel answered him, “I am Gabriel, who stands ²  in the presence of God, and I was sent to speak to you and to bring ³  you this good news.

Lukas 1:28

1:28 The ⁴  angel ⁵  came ⁶  to her and said, “Greetings, favored one, ⁷  the Lord is with you!” ⁸ 

Lukas 2:10

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ⁹  for I proclaim to you good news ¹⁰  that brings great joy to all the people:

Yudas 1:3

Condemnation of the False Teachers

1:3 Dear friends, although I have been eager to write to you ¹¹  about our common salvation, I now feel compelled ¹²  instead to write to encourage ¹³  you to contend earnestly ¹⁴  for the faith ¹⁵  that was once for all ¹⁶  entrusted to the saints. ¹⁷ 

Yudas 1:9

1:9 But even ¹⁸  when Michael the archangel ¹⁹  was arguing with the devil and debating with him ²⁰  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!”

Kisah Para Rasul 10:3-4

10:3 About three o’clock one afternoon ²¹  he saw clearly in a vision an angel of God ²²  who came in ²³  and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius ²⁴  replied, ²⁵  “What is it, Lord?” The angel ²⁶  said to him, “Your prayers and your acts of charity ²⁷  have gone up as a memorial ²⁸  before God.

Ibrani 1:14

1:14 Are they not all ministering spirits, sent out to serve those ²⁹  who will inherit salvation?

[1:19]  ¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:19]  ² tn Grk “the one who is standing before God.”

[1:19]  ³ tn Grk “to announce these things of good news to you.”

[1:28]  ⁴ tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:28]  ⁵ tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

[1:28]  ⁶ tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[1:28]  ⁷ tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.

[1:28]  ⁸ tc Most mss (A C D Θ Ë¹³ 33 Ï latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (euloghmenh su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most important witnesses and several others (א B L W Ψ Ë¹ 565 579 700 1241 pc co), is thus preferred.

[2:10]  ⁹ tn Grk “behold.”

[2:10]  ¹⁰ tn Grk “I evangelize to you great joy.”

[1:3]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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.

[1:9]  ¹⁸ tn The word “even” is not in Greek; it is implied by the height of the contrast.

[1:9]  ¹⁹ sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

[1:9]  ²⁰ tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”

[10:3]  ²¹ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ²² tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[10:3]  ²³ tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

[10:4]  ²⁴ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4]  ²⁵ tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4]  ²⁶ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4]  ²⁷ tn Or “your gifts to the needy.”

[10:4]  ²⁸ sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).

[1:14]  ²⁹ tn Grk “sent for service for the sake of those.”