Discovery BoxGenesis 19:1-38
Context19:1 The two angels came to Sodom in the evening while 1 Lot was sitting in the city’s gateway. 2 When Lot saw them, he got up to meet them and bowed down with his face toward the ground.
19:2 He said, “Here, my lords, please turn aside to your servant’s house. Stay the night 3 and wash your feet. Then you can be on your way early in the morning.” 4 “No,” they replied, “we’ll spend the night in the town square.” 5
19:3 But he urged 6 them persistently, so they turned aside with him and entered his house. He prepared a feast for them, including bread baked without yeast, and they ate. 19:4 Before they could lie down to sleep, 7 all the men – both young and old, from every part of the city of Sodom – surrounded the house. 8 19:5 They shouted to Lot, 9 “Where are the men who came to you tonight? Bring them out to us so we can have sex 10 with them!”
19:6 Lot went outside to them, shutting the door behind him. 19:7 He said, “No, my brothers! Don’t act so wickedly! 11 19:8 Look, I have two daughters who have never had sexual relations with 12 a man. Let me bring them out to you, and you can do to them whatever you please. 13 Only don’t do anything to these men, for they have come under the protection 14 of my roof.” 15
19:9 “Out of our way!” 16 they cried, and “This man came to live here as a foreigner, 17 and now he dares to judge us! 18 We’ll do more harm 19 to you than to them!” They kept 20 pressing in on Lot until they were close enough 21 to break down the door.
19:10 So the men inside 22 reached out 23 and pulled Lot back into the house 24 as they shut the door. 19:11 Then they struck the men who were at the door of the house, from the youngest to the oldest, 25 with blindness. The men outside 26 wore themselves out trying to find the door. 19:12 Then the two visitors 27 said to Lot, “Who else do you have here? 28 Do you have 29 any sons-in-law, sons, daughters, or other relatives in the city? 30 Get them out of this 31 place 19:13 because we are about to destroy 32 it. The outcry against this place 33 is so great before the Lord that he 34 has sent us to destroy it.”
19:14 Then Lot went out and spoke to his sons-in-law who were going to marry his daughters. 35 He said, “Quick, get out of this place because the Lord is about to destroy 36 the city!” But his sons-in-law thought he was ridiculing them. 37
19:15 At dawn 38 the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, 39 or else you will be destroyed when the city is judged!” 40 19:16 When Lot 41 hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord had compassion on them. 42 They led them away and placed them 43 outside the city. 19:17 When they had brought them outside, they 44 said, “Run 45 for your lives! Don’t look 46 behind you or stop anywhere in the valley! 47 Escape to the mountains or you will be destroyed!”
19:18 But Lot said to them, “No, please, Lord! 48 19:19 Your 49 servant has found favor with you, 50 and you have shown me great 51 kindness 52 by sparing 53 my life. But I am not able to escape to the mountains because 54 this disaster will overtake 55 me and I’ll die. 56 19:20 Look, this town 57 over here is close enough to escape to, and it’s just a little one. 58 Let me go there. 59 It’s just a little place, isn’t it? 60 Then I’ll survive.” 61
19:21 “Very well,” he replied, 62 “I will grant this request too 63 and will not overthrow 64 the town you mentioned. 19:22 Run there quickly, 65 for I cannot do anything until you arrive there.” (This incident explains why the town was called Zoar.) 66
19:23 The sun had just risen 67 over the land as Lot reached Zoar. 68 19:24 Then the Lord rained down 69 sulfur and fire 70 on Sodom and Gomorrah. It was sent down from the sky by the Lord. 71 19:25 So he overthrew those cities and all that region, 72 including all the inhabitants of the cities and the vegetation that grew 73 from the ground. 19:26 But Lot’s 74 wife looked back longingly 75 and was turned into a pillar of salt.
19:27 Abraham got up early in the morning and went 76 to the place where he had stood before the Lord. 19:28 He looked out toward 77 Sodom and Gomorrah and all the land of that region. 78 As he did so, he saw the smoke rising up from the land like smoke from a furnace. 79
19:29 So when God destroyed 80 the cities of the region, 81 God honored 82 Abraham’s request. He removed Lot 83 from the midst of the destruction when he destroyed 84 the cities Lot had lived in.
19:30 Lot went up from Zoar with his two daughters and settled in the mountains because he was afraid to live in Zoar. So he lived in a cave with his two daughters. 19:31 Later the older daughter said 85 to the younger, “Our father is old, and there is no man anywhere nearby 86 to have sexual relations with us, 87 according to the way of all the world. 19:32 Come, let’s make our father drunk with wine 88 so we can have sexual relations 89 with him and preserve 90 our family line through our father.” 91
19:33 So that night they made their father drunk with wine, 92 and the older daughter 93 came and had sexual relations with her father. 94 But he was not aware that she had sexual relations with him and then got up. 95 19:34 So in the morning the older daughter 96 said to the younger, “Since I had sexual relations with my father last night, let’s make him drunk again tonight. 97 Then you go and have sexual relations with him so we can preserve our family line through our father.” 98 19:35 So they made their father drunk 99 that night as well, and the younger one came and had sexual relations with him. 100 But he was not aware that she had sexual relations with him and then got up. 101
19:36 In this way both of Lot’s daughters became pregnant by their father. 19:37 The older daughter 102 gave birth to a son and named him Moab. 103 He is the ancestor of the Moabites of today. 19:38 The younger daughter also gave birth to a son and named him Ben-Ammi. 104 He is the ancestor of the Ammonites of today.
Genesis 13:18
Context13:18 So Abram moved his tents and went to live 105 by the oaks 106 of Mamre in Hebron, and he built an altar to the Lord there.
Numbers 13:22
Context13:22 When they went up through the Negev, they 107 came 108 to Hebron where Ahiman, Sheshai, and Talmai, 109 descendants of Anak, were living. (Now Hebron had been built seven years before Zoan 110 in Egypt.)
Joshua 10:39
Context10:39 They 111 captured it, its king, and all its surrounding cities and put the sword to them. They annihilated everyone who lived there; they 112 left no survivors. They 113 did to Debir and its king what they 114 had done to Libnah and its king and to Hebron. 115
Joshua 14:14-15
Context14:14 So Hebron remains the assigned land of Caleb son of Jephunneh the Kenizzite to this very day 116 because he remained loyal to the Lord God of Israel. 14:15 (Hebron used to be called Kiriath Arba. Arba was a famous Anakite. 117 ) Then the land was free of war.
Joshua 20:7
Context20:7 So they selected 118 Kedesh in Galilee in the hill country of Naphtali, Shechem in the hill country of Ephraim, and Kiriath Arba (that is, Hebron) in the hill country of Judah.
Jude 1:10
Context1:10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend. 119
Jude 1:1
Context1:1 From Jude, 120 a slave 121 of Jesus Christ and brother of James, 122 to those who are called, wrapped in the love of 123 God the Father and kept for 124 Jesus Christ.
Jude 1:1-2
Context1:1 From Jude, 125 a slave 126 of Jesus Christ and brother of James, 127 to those who are called, wrapped in the love of 128 God the Father and kept for 129 Jesus Christ. 1:2 May mercy, peace, and love be lavished on you! 130
Jude 1:11
Context1:11 Woe to them! For they have traveled down Cain’s path, 131 and because of greed 132 have abandoned themselves 133 to 134 Balaam’s error; hence, 135 they will certainly perish 136 in Korah’s rebellion.
Jude 1:3
Context1:3 Dear friends, although I have been eager to write to you 137 about our common salvation, I now feel compelled 138 instead to write to encourage 139 you to contend earnestly 140 for the faith 141 that was once for all 142 entrusted to the saints. 143
Jude 1:5
Context1:5 Now I desire to remind you (even though you have been fully informed of these facts 144 once for all 145 ) that Jesus, 146 having saved the 147 people out of the land of Egypt, later 148 destroyed those who did not believe.
Jude 1:1
Context1:1 From Jude, 149 a slave 150 of Jesus Christ and brother of James, 151 to those who are called, wrapped in the love of 152 God the Father and kept for 153 Jesus Christ.
Jude 1:1
Context1:1 From Jude, 154 a slave 155 of Jesus Christ and brother of James, 156 to those who are called, wrapped in the love of 157 God the Father and kept for 158 Jesus Christ.
[19:1] 1 tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.
[19:1] 2 tn Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons.
[19:2] 3 tn The imperatives have the force of invitation.
[19:2] 4 tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”
[19:2] 5 sn The town square refers to the wide street area at the gate complex of the city.
[19:3] 6 tn The Hebrew verb פָּצַר (patsar, “to press, to insist”) ironically foreshadows the hostile actions of the men of the city (see v. 9, where the verb also appears). The repetition of the word serves to contrast Lot to his world.
[19:4] 7 tn The verb שָׁכַב (shakhav) means “to lie down, to recline,” that is, “to go to bed.” Here what appears to be an imperfect is a preterite after the adverb טֶרֶם (terem). The nuance of potential (perfect) fits well.
[19:4] 8 tn Heb “and the men of the city, the men of Sodom, surrounded the house, from the young to the old, all the people from the end [of the city].” The repetition of the phrase “men of” stresses all kinds of men.
[19:5] 9 tn The Hebrew text adds “and said to him.” This is redundant in English and has not been translated for stylistic reasons.
[19:5] 10 tn The Hebrew verb יָדַע (yada’, “to know”) is used here in the sense of “to lie with” or “to have sex with” (as in Gen 4:1). That this is indeed the meaning is clear from Lot’s warning that they not do so wickedly, and his willingness to give them his daughters instead.
[19:7] 11 tn Heb “may my brothers not act wickedly.”
[19:8] 12 tn Heb “who have not known.” Here this expression is a euphemism for sexual intercourse.
[19:8] 13 tn Heb “according to what is good in your eyes.”
[19:8] 15 sn This chapter portrays Lot as a hypocrite. He is well aware of the way the men live in his city and is apparently comfortable in the midst of it. But when confronted by the angels, he finally draws the line. But he is nevertheless willing to sacrifice his daughters’ virginity to protect his guests. His opposition to the crowds leads to his rejection as a foreigner by those with whom he had chosen to live. The one who attempted to rescue his visitors ends up having to be rescued by them.
[19:9] 16 tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”
[19:9] 17 tn Heb “to live as a resident alien.”
[19:9] 18 tn Heb “and he has judged, judging.” The infinitive absolute follows the finite verbal form for emphasis. This emphasis is reflected in the translation by the phrase “dares to judge.”
[19:9] 19 tn The verb “to do wickedly” is repeated here (see v. 7). It appears that whatever “wickedness” the men of Sodom had intended to do to Lot’s visitors – probably nothing short of homosexual rape – they were now ready to inflict on Lot.
[19:9] 20 tn Heb “and they pressed against the man, against Lot, exceedingly.”
[19:9] 21 tn Heb “and they drew near.”
[19:10] 22 tn Heb “the men,” referring to the angels inside Lot’s house. The word “inside” has been supplied in the translation for clarity.
[19:10] 23 tn The Hebrew text adds “their hand.” These words have not been translated for stylistic reasons.
[19:10] 24 tn Heb “to them into the house.”
[19:11] 25 tn Heb “from the least to the greatest.”
[19:11] 26 tn Heb “they”; the referent (the men of Sodom outside the door) has been specified in the translation for clarity.
[19:12] 27 tn Heb “the men,” referring to the angels inside Lot’s house. The word “visitors” has been supplied in the translation for clarity.
[19:12] 28 tn Heb “Yet who [is there] to you here?”
[19:12] 29 tn The words “Do you have” are supplied in the translation for stylistic reasons.
[19:12] 30 tn Heb “a son-in-law and your sons and your daughters and anyone who (is) to you in the city.”
[19:12] 31 tn Heb “the place.” The Hebrew article serves here as a demonstrative.
[19:13] 32 tn The Hebrew participle expresses an imminent action here.
[19:13] 33 tn Heb “for their outcry.” The words “about this place” have been supplied in the translation for stylistic reasons.
[19:13] 34 tn Heb “the
[19:14] 35 sn The language has to be interpreted in the light of the context and the social customs. The men are called “sons-in-law” (literally “the takers of his daughters”), but the daughters had not yet had sex with a man. It is better to translate the phrase “who were going to marry his daughters.” Since formal marriage contracts were binding, the husbands-to-be could already be called sons-in-law.
[19:14] 36 tn The Hebrew active participle expresses an imminent action.
[19:14] 37 tn Heb “and he was like one taunting in the eyes of his sons-in-law.” These men mistakenly thought Lot was ridiculing them and their lifestyle. Their response illustrates how morally insensitive they had become.
[19:15] 38 tn Heb “When dawn came up.”
[19:15] 39 tn Heb “who are found.” The wording might imply he had other daughters living in the city, but the text does not explicitly state this.
[19:15] 40 tn Or “with the iniquity [i.e., punishment] of the city” (cf. NASB, NRSV).
[19:16] 41 tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.
[19:16] 42 tn Heb “in the compassion of the
[19:16] 43 tn Heb “brought him out and placed him.” The third masculine singular suffixes refer specifically to Lot, though his wife and daughters accompanied him (see v. 17). For stylistic reasons these have been translated as plural pronouns (“them”).
[19:17] 44 tn Or “one of them”; Heb “he.” Several ancient versions (LXX, Vulgate, Syriac) read the plural “they.” See also the note on “your” in v. 19.
[19:17] 46 tn The Hebrew verb translated “look” signifies an intense gaze, not a passing glance. This same verb is used later in v. 26 to describe Lot’s wife’s self-destructive look back at the city.
[19:17] 47 tn Or “in the plain”; Heb “in the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:18] 48 tn Or “my lords.” See the following note on the problem of identifying the addressee here. The Hebrew term is אֲדֹנָי (’adonay).
[19:19] 49 tn The second person pronominal suffixes are singular in this verse (note “your eyes,” “you have made great,” and “you have acted”). Verse 18a seems to indicate that Lot is addressing the angels, but the use of the singular and the appearance of the divine title “Lord” (אֲדֹנָי, ’adonay) in v. 18b suggests he is speaking to God.
[19:19] 50 tn Heb “in your eyes.”
[19:19] 51 tn Heb “you made great your kindness.”
[19:19] 52 sn The Hebrew word חֶסֶד (khesed) can refer to “faithful love” or to “kindness,” depending on the context. The precise nuance here is uncertain.
[19:19] 53 tn The infinitive construct explains how God has shown Lot kindness.
[19:19] 55 tn The Hebrew verb דָּבַק (davaq) normally means “to stick to, to cleave, to join.” Lot is afraid he cannot outrun the coming calamity.
[19:19] 56 tn The perfect verb form with vav consecutive carries the nuance of the imperfect verbal form before it.
[19:20] 57 tn The Hebrew word עִיר (’ir) can refer to either a city or a town, depending on the size of the place. Given that this place was described by Lot later in this verse as a “little place,” the translation uses “town.”
[19:20] 58 tn Heb “Look, this town is near to flee to there. And it is little.”
[19:20] 59 tn Heb “Let me escape to there.” The cohortative here expresses Lot’s request.
[19:20] 60 tn Heb “Is it not little?”
[19:20] 61 tn Heb “my soul will live.” After the cohortative the jussive with vav conjunctive here indicates purpose/result.
[19:21] 62 tn Heb “And he said, ‘Look, I will grant.’” The order of the clauses has been rearranged for stylistic reasons. The referent of the speaker (“he”) is somewhat ambiguous: It could be taken as the angel to whom Lot has been speaking (so NLT; note the singular references in vv. 18-19), or it could be that Lot is speaking directly to the
[19:21] 63 tn Heb “I have lifted up your face [i.e., shown you favor] also concerning this matter.”
[19:21] 64 tn The negated infinitive construct indicates either the consequence of God’s granting the request (“I have granted this request, so that I will not”) or the manner in which he will grant it (“I have granted your request by not destroying”).
[19:22] 65 tn Heb “Be quick! Escape to there!” The two imperatives form a verbal hendiadys, the first becoming adverbial.
[19:22] 66 tn Heb “Therefore the name of the city is called Zoar.” The name of the place, צוֹעַר (tso’ar) apparently means “Little Place,” in light of the wordplay with the term “little” (מִצְעָר, mits’ar) used twice by Lot to describe the town (v. 20).
[19:23] 67 sn The sun had just risen. There was very little time for Lot to escape between dawn (v. 15) and sunrise (here).
[19:23] 68 tn The juxtaposition of the two disjunctive clauses indicates synchronic action. The first action (the sun’s rising) occurred as the second (Lot’s entering Zoar) took place. The disjunctive clauses also signal closure for the preceding scene.
[19:24] 69 tn The disjunctive clause signals the beginning of the next scene and highlights God’s action.
[19:24] 70 tn Or “burning sulfur” (the traditional “fire and brimstone”).
[19:24] 71 tn Heb “from the
[19:25] 72 tn Or “and all the plain”; Heb “and all the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:25] 73 tn Heb “and the vegetation of the ground.”
[19:26] 74 tn Heb “his”; the referent (Lot) has been specified in the translation for clarity.
[19:26] 75 tn The Hebrew verb means “to look intently; to gaze” (see 15:5).
[19:27] 76 tn The words “and went” are supplied in the translation for stylistic reasons.
[19:28] 77 tn Heb “upon the face of.”
[19:28] 78 tn Or “all the land of the plain”; Heb “and all the face of the land of the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:28] 79 tn Heb “And he saw, and look, the smoke of the land went up like the smoke of a furnace.”
[19:29] 80 tn The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive.
[19:29] 81 tn Or “of the plain”; Heb “of the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:29] 82 tn Heb “remembered,” but this means more than mental recollection here. Abraham’s request (Gen 18:23-32) was that the
[19:29] 83 sn God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world.
[19:29] 84 tn Heb “the overthrow when [he] overthrew.”
[19:31] 85 tn Heb “and the firstborn said.”
[19:31] 86 tn Or perhaps “on earth,” in which case the statement would be hyperbolic; presumably there had been some men living in the town of Zoar to which Lot and his daughters had initially fled.
[19:31] 87 tn Heb “to enter upon us.” This is a euphemism for sexual relations.
[19:32] 88 tn Heb “drink wine.”
[19:32] 89 tn Heb “and we will lie down.” The cohortative with vav (ו) conjunctive is subordinated to the preceding cohortative and indicates purpose/result.
[19:32] 90 tn Or “that we may preserve.” Here the cohortative with vav (ו) conjunctive indicates their ultimate goal.
[19:32] 91 tn Heb “and we will keep alive from our father descendants.”
[19:33] 92 tn Heb “drink wine.”
[19:33] 93 tn Heb “the firstborn.”
[19:33] 94 tn Heb “and the firstborn came and lied down with her father.” The expression “lied down with” here and in the following verses is a euphemism for sexual relations.
[19:33] 95 tn Heb “and he did not know when she lay down and when she arose.”
[19:34] 96 tn Heb “the firstborn.”
[19:34] 97 tn Heb “Look, I lied down with my father. Let’s make him drink wine again tonight.”
[19:34] 98 tn Heb “And go, lie down with him and we will keep alive from our father descendants.”
[19:35] 99 tn Heb “drink wine.”
[19:35] 100 tn Heb “lied down with him.”
[19:35] 101 tn Heb “And he did not know when she lied down and when she arose.”
[19:37] 102 tn Heb “the firstborn.”
[19:37] 103 sn The meaning of the name Moab is not certain. The name sounds like the Hebrew phrase “from our father” (מֵאָבִינוּ, me’avinu) which the daughters used twice (vv. 32, 34). This account is probably included in the narrative in order to portray the Moabites, who later became enemies of God’s people, in a negative light.
[19:38] 104 sn The name Ben-Ammi means “son of my people.” Like the account of Moab’s birth, this story is probably included in the narrative to portray the Ammonites, another perennial enemy of Israel, in a negative light.
[13:18] 105 tn Heb “he came and lived.”
[13:18] 106 tn Or “terebinths.”
[13:22] 107 tc The MT has the singular, but the ancient versions and Smr have the plural.
[13:22] 108 tn The preterite with vav (ו) consecutive is here subordinated to the following clause. The first verse gave the account of their journey over the whole land; this section focuses on what happened in the area of Hebron, which would be the basis for the false report.
[13:22] 109 sn These names are thought to be three clans that were in the Hebron area (see Josh 15:14; Judg 1:20). To call them descendants of Anak is usually taken to mean that they were large or tall people (2 Sam 21:18-22). They were ultimately driven out by Caleb.
[13:22] 110 sn The text now provides a brief historical aside for the readers. Zoan was probably the city of Tanis, although that is disputed today by some scholars. It was known in Egypt in the New Kingdom as “the fields of Tanis,” which corresponded to the “fields of Zoar” in the Hebrew Bible (Ps 78:12, 43).
[10:39] 111 tn Heb “He”; the implied subject may be Israel, or Joshua (as the commanding general of the army).
[10:39] 112 tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).
[10:39] 113 tn Heb “He”; the implied subject may be Israel, or Joshua (as the commanding general of the army).
[10:39] 114 tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).
[10:39] 115 tn Heb “as he did to Hebron, so he did to Debir and its king, and as he did to Libnah and its king.” The clauses have been rearranged in the translation for stylistic reasons.
[14:14] 116 tn Heb “Therefore Hebron belongs to Caleb son of Jephunneh for an inheritance to this day.”
[14:15] 117 tn Heb “And he was the great man among the Anakites.”
[20:7] 118 tn Heb “set apart.”
[1:10] 119 tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.
[1:1] 120 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] 121 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] 122 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] 123 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] 124 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] 125 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] 126 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] 127 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] 128 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] 129 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] 130 tn Grk “may mercy and peace and love be multiplied to you.”
[1:11] 131 tn Or “they have gone the way of Cain.”
[1:11] 132 tn Grk “for wages.”
[1:11] 133 tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).
[1:11] 135 tn Grk “and.” See note on “perish” later in this verse.
[1:11] 136 tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).
[1:3] 137 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] 138 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] 139 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] 140 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] 141 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] 142 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] 143 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.
[1:5] 144 tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidota") is an implied ὑμᾶς (Jumas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.
[1:5] 145 tc ‡ Some translations take ἅπαξ (Japax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (Joti) clause. The reading of NA27, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta {oti [Jo] kurio" {apax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (Ì72 A B C2 33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, swsas).
[1:5] 146 tc ‡ The reading ᾿Ιησοῦς (Ihsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (qeos, “God”) for ᾿Ιησοῦς (though Ì72 has the intriguing reading θεὸς Χριστός [qeos Cristos, “God Christ”] for ᾿Ιησοῦς). In addition to the evidence supplied in NA27 for this reading, note also {88 322 323 424c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.
[1:5] 147 tn Or perhaps “a,” though this is less likely.
[1:5] 148 tn Grk “the second time.”
[1:1] 149 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] 150 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] 151 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] 152 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] 153 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] 154 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] 155 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] 156 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] 157 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] 158 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.
