1 Kings 20:30

20:30 The remaining 27,000 ran to Aphek and went into the city, but the wall fell on them. ¹  Now Ben Hadad ran into the city and hid in an inner room. ² 

Joshua 13:4

13:4 to the south; ³  all the Canaanite territory, ⁴  from Arah ⁵  in the region of Sidon ⁶  to Aphek, as far as Amorite territory;

Joshua 19:30

19:30 Umah, Aphek, and Rehob. In all they had ⁷  twenty-two cities and their towns.

Jude 1:1

Salutation

1:1 From Jude, ⁸  a slave ⁹  of Jesus Christ and brother of James, ¹⁰  to those who are called, wrapped in the love of ¹¹  God the Father and kept for ¹²  Jesus Christ.

[20:30]  ¹ tn Heb “and the remaining ones fled to Aphek to the city and the wall fell on twenty-seven thousand men, the ones who remained.”

[20:30]  ² tn Heb “and Ben Hadad fled and went into the city, [into] an inner room in an inner room.”

[13:4]  ³ tn Or “from Teman.” The phrase is especially problematic if taken with what follows, as the traditional verse division suggests. For further discussion see T. C. Butler, Joshua (WBC), 146.

[13:4]  ⁴ tn Heb “all the land of the Canaanites.”

[13:4]  ⁵ tc The reading “Arah” assumes a slight emendation of the Hebrew vowel pointing. The MT reads, “and a cave,” or “and Mearah” (if one understands the word as a proper noun).

[13:4]  ⁶ tn Heb “which belongs to the Sidonians.”

[19:30]  ⁷ tn The words “in all they had” are supplied in the translation for clarification.

[1:1]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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.