1 Samuel 7:12

7:12 Samuel took a stone and placed it between Mizpah and Shen. ¹  He named it Ebenezer, ²  saying, “Up to here the Lord has helped us.”

1 Samuel 7:16

7:16 Year after year he used to travel the circuit of Bethel, ³  Gilgal, and Mizpah; he used to judge Israel in all of these places.

1 Samuel 10:17

10:17 Then Samuel called the people together before the Lord at Mizpah.

Joshua 15:38

15:38 Dilean, Mizpah, Joktheel,

Jude 1:1-2

Salutation

1:1 From Jude, ⁴  a slave ⁵  of Jesus Christ and brother of James, ⁶  to those who are called, wrapped in the love of ⁷  God the Father and kept for ⁸  Jesus Christ. 1:2 May mercy, peace, and love be lavished on you! ⁹ 

Jude 1:23

1:23 save ¹⁰  others by snatching them out of the fire; have mercy ¹¹  on others, coupled with a fear of God, ¹²  hating even the clothes stained ¹³  by the flesh. ¹⁴ 

[7:12]  ¹ tn Cf. NAB, NRSV, NLT “Jeshanah.”

[7:12]  ² sn The name Ebenezer (אֶבֶן הָעָזֶר) means “stone of help” in Hebrew (cf. TEV); NLT adds the meaning parenthetically after the name.

[7:16]  ³ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[1:1]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ tn Grk “may mercy and peace and love be multiplied to you.”

[1:23]  ¹⁰ tn Grk “and save.”

[1:23]  ¹¹ tn Grk “and have mercy.”

[1:23]  ¹² tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.

[1:23]  ¹³ sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.

[1:23]  ¹⁴ tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.