Bilangan 31:2-6

31:2 “Exact vengeance ¹  for the Israelites on the Midianites ²  – after that you will be gathered to your people.” ³ 

31:3 So Moses spoke to the people: “Arm ⁴  men from among you for the war, to attack the Midianites and to execute ⁵  the Lord’s vengeance on Midian. 31:4 You must send to the battle a thousand men from every tribe throughout all the tribes of Israel.” ⁶  31:5 So a thousand from every tribe, twelve thousand armed for battle in all, were provided out of the thousands of Israel.

Campaign Against the Midianites

31:6 So Moses sent them to the war, one thousand from every tribe, with Phinehas son of Eleazar the priest, who was in charge ⁷  of the holy articles ⁸  and the signal trumpets.

Yosua 8:1-8

Israel Conquers Ai

8:1 The Lord told Joshua, “Don’t be afraid and don’t panic! ⁹  Take the whole army with you and march against Ai! ¹⁰  See, I am handing over to you ¹¹  the king of Ai, along with his people, city, and land. 8:2 Do to Ai and its king what you did to Jericho ¹²  and its king, except you may plunder its goods and cattle. Set an ambush behind the city!”

8:3 Joshua and the whole army marched against Ai. ¹³  Joshua selected thirty thousand brave warriors and sent them out at night. 8:4 He told ¹⁴  them, “Look, set an ambush behind the city. Don’t go very far from the city; all of you be ready! 8:5 I and all the troops ¹⁵  who are with me will approach the city. When they come out to fight us like before, we will retreat from them. 8:6 They will attack ¹⁶  us until we have lured them from the city, for they will say, ‘They are retreating from us like before.’ We will retreat from them. 8:7 Then you rise up from your hiding place ¹⁷  and seize ¹⁸  the city. The Lord your God will hand it over to you. 8:8 When you capture the city, set it ¹⁹  on fire. Do as the Lord says! See, I have given you orders.” ²⁰ 

Yudas 1:1-2

Salutation

1:1 From Jude, ²¹  a slave ²²  of Jesus Christ and brother of James, ²³  to those who are called, wrapped in the love of ²⁴  God the Father and kept for ²⁵  Jesus Christ. 1:2 May mercy, peace, and love be lavished on you! ²⁶ 

Yudas 1:1

Salutation

1:1 From Jude, ²⁷  a slave ²⁸  of Jesus Christ and brother of James, ²⁹  to those who are called, wrapped in the love of ³⁰  God the Father and kept for ³¹  Jesus Christ.

1 Samuel 15:3

15:3 So go now and strike down the Amalekites. Destroy everything that they have. Don’t spare ³²  them. Put them to death – man, woman, child, infant, ox, sheep, camel, and donkey alike.’”

1 Samuel 15:18

15:18 The Lord sent you on a campaign ³³  saying, ‘Go and exterminate those sinful Amalekites! Fight against them until you ³⁴  have destroyed them.’

[31:2]  ¹ tn The imperative is followed by its cognate accusative to stress this vengeance. The Midianites had attempted to destroy Israel with their corrupt pagan practices, and now will be judged. The accounts indicate that the effort by Midian was calculated and evil.

[31:2]  ² sn The war was commanded by the Lord and was to be divine vengeance on the Midianites. So it was holy war. No Israelites then could take spoils in this – it was not a time for plunder and aggrandizement. It was part of the judgment of God upon those who would destroy or pervert his plan and his people.

[31:2]  ³ sn This would be the last major enterprise that Moses would have to undertake. He would soon die and “be gathered to his people” as Aaron was.

[31:3]  ⁴ tn The Niphal imperative, literally “arm yourselves,” is the call to mobilize the nation for war. It is followed by the jussive, “and they will be,” which would then be subordinated to say “that they may be.” The versions changed the verb to a Hiphil, but that is unnecessary: “arm some of yourselves.”

[31:3]  ⁵ tn Heb “give.”

[31:4]  ⁶ sn Some commentators argue that given the size of the nation (which they reject) the small number for the army is a sign of the unrealistic character of the story. The number is a round number, but it is also a holy war, and God would give them the victory. They are beginning to learn here, and at Jericho, and later against these Midianites under Gideon, that God does not want or need a large army in order to obtain victory.

[31:6]  ⁷ tn The Hebrew text uses the idiom that these “were in his hand,” meaning that he had the responsibility over them.

[31:6]  ⁸ sn It is not clear what articles from the sanctuary were included. Tg. Ps.-J. adds (interpretively) “the Urim and Thummim.”

[8:1]  ⁹ tn Or perhaps “and don’t get discouraged!”

[8:1]  ¹⁰ tn Heb “Take with you all the people of war and arise, go up against Ai!”

[8:1]  ¹¹ tn Heb “I have given into our hand.” The verbal form, a perfect, is probably best understood as a perfect of certitude, indicating the certainty of the action.

[8:2]  ¹² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[8:3]  ¹³ tn “And Joshua and all the people of war arose to go up [against] Ai.”

[8:4]  ¹⁴ tn Or “commanded, ordered.”

[8:5]  ¹⁵ tn Heb “the people.”

[8:6]  ¹⁶ tn Heb “come out after.”

[8:7]  ¹⁷ tn Heb “from the ambush.”

[8:7]  ¹⁸ tn Heb “take possession of.”

[8:8]  ¹⁹ tn Heb “the city.”

[8:8]  ²⁰ tn Heb “I have commanded you.”

[1:1]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ 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.

[1:2]  ²⁶ tn Grk “may mercy and peace and love be multiplied to you.”

[1:1]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ 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.

[15:3]  ³² tn Or perhaps “don’t take pity on” (cf. CEV).

[15:18]  ³³ tn Heb “journey.”

[15:18]  ³⁴ tc The translation follows the LXX, the Syriac Peshitta, and the Targum in reading the second person singular suffix (“you”) rather than the third person plural suffix of the MT (“they”).