2 Timothy 1:12

1:12 Because of this, in fact, I suffer as I do. ¹  But I am not ashamed, because I know the one in whom my faith is set ²  and I am convinced that he is able to protect what has been entrusted to me ³  until that day. ⁴ 

Psalms 37:28

37:28 For the Lord promotes ⁵  justice,

and never abandons ⁶  his faithful followers.

They are permanently secure, ⁷ 

but the children ⁸  of evil men are wiped out. ⁹ 

Psalms 73:24

73:24 You guide ¹⁰  me by your wise advice,

and then you will lead me to a position of honor. ¹¹ 

Psalms 92:10

92:10 You exalt my horn like that of a wild ox. ¹² 

I am covered ¹³  with fresh oil.

Matthew 13:43

13:43 Then the righteous will shine like the sun in the kingdom of their Father. ¹⁴  The one who has ears had better listen! ¹⁵ 

Matthew 25:34

25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.

Luke 12:32

12:32 “Do not be afraid, little flock, for your Father is well pleased ¹⁶  to give you the kingdom.

Luke 22:29

22:29 Thus ¹⁷  I grant ¹⁸  to you a kingdom, ¹⁹  just as my Father granted to me,

John 10:28-30

10:28 I give ²⁰  them eternal life, and they will never perish; ²¹  no one will snatch ²²  them from my hand. 10:29 My Father, who has given them to me, is greater than all, ²³  and no one can snatch ²⁴  them from my Father’s hand. 10:30 The Father and I ²⁵  are one.” ²⁶ 

John 10:1

Jesus as the Good Shepherd

10:1 “I tell you the solemn truth, ²⁷  the one who does not enter the sheepfold ²⁸  by the door, ²⁹  but climbs in some other way, is a thief and a robber.

John 5:23

5:23 so that all people ³⁰  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

James 2:5

2:5 Listen, my dear brothers and sisters! ³¹  Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him?

James 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ³²  do not show prejudice ³³  if you possess faith ³⁴  in our glorious Lord Jesus Christ. ³⁵ 

James 1:5

1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him.

Jude 1:1

Salutation

1:1 From Jude, ³⁶  a slave ³⁷  of Jesus Christ and brother of James, ³⁸  to those who are called, wrapped in the love of ³⁹  God the Father and kept for ⁴⁰  Jesus Christ.

Jude 1:24

Final Blessing

1:24 Now to the one who is able to keep you from falling, ⁴¹  and to cause you to stand, rejoicing, ⁴²  without blemish ⁴³  before his glorious presence, ⁴⁴ 

[1:12]  ¹ tn Grk “suffer these things.”

[1:12]  ² tn Or “in whom I have believed.”

[1:12]  ³ sn What has been entrusted to me (Grk “my entrustment,” meaning either (1) “what I have entrusted to him” [his life, destiny, etc.] or (2) “what he has entrusted to me” [the truth of the gospel]). The parallel with v. 14 and use of similar words in the pastorals (1 Tim 6:20; 2 Tim 2:2) argue for the latter sense.

[1:12]  ⁴ sn That day is a reference to the day when Paul would stand before Christ to give account for his service (cf. 2 Tim 1:18; 1 Cor 3:13; 2 Cor 5:9-10).

[37:28]  ⁵ tn Heb “loves.” The verb “loves” is here metonymic; the Lord’s commitment to principles of justice causes him to actively promote these principles as he governs the world. The active participle describes characteristic behavior.

[37:28]  ⁶ tn The imperfect verbal form draws attention to this generalizing statement.

[37:28]  ⁷ tn Or “protected forever.”

[37:28]  ⁸ tn Or “offspring”; Heb “seed.”

[37:28]  ⁹ tn Or “cut off”; or “removed.” The perfect verbal forms in v. 28b state general truths.

[73:24]  ¹⁰ tn The imperfect verbal form here suggests this is the psalmist’s ongoing experience.

[73:24]  ¹¹ tn Heb “and afterward [to] glory you will take me.” Some interpreters view this as the psalmist’s confidence in an afterlife in God’s presence and understand כָּבוֹד (cavod) as a metonymic reference to God’s presence in heaven. But this seems unlikely in the present context. The psalmist anticipates a time of vindication, when the wicked are destroyed and he is honored by God for his godly life style. The verb לָקַח (laqakh, “take”) here carries the nuance “lead, guide, conduct,” as in Num 23:14, 27-28; Josh 24:3 and Prov 24:11.

[92:10]  ¹² sn The horn of the wild ox is frequently a metaphor for military strength; the idiom “to exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 89:24; Lam 2:17).

[92:10]  ¹³ tn The Hebrew verb בָּלַל (balal) usually has the nuance “to mix.” Here it seems to mean “to smear” or “to anoint.” Some emend the form to בַּלֹּתַנִי (ballotaniy; a second person form of the verb with a first person suffix) and read, “you anoint me.”

[13:43]  ¹⁴ sn An allusion to Dan 12:3.

[13:43]  ¹⁵ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).

[12:32]  ¹⁶ tn Or perhaps, “your Father chooses.”

[22:29]  ¹⁷ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.

[22:29]  ¹⁸ sn With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.

[22:29]  ¹⁹ tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.

[10:28]  ²⁰ tn Grk “And I give.”

[10:28]  ²¹ tn Or “will never die” or “will never be lost.”

[10:28]  ²² tn Or “no one will seize.”

[10:29]  ²³ tn Or “is superior to all.”

[10:29]  ²⁴ tn Or “no one can seize.”

[10:30]  ²⁵ tn Grk “I and the Father.” The order has been reversed to reflect English style.

[10:30]  ²⁶ tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).

[10:1]  ²⁷ tn Grk “Truly, truly, I say to you.”

[10:1]  ²⁸ sn There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulh] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).

[10:1]  ²⁹ tn Or “entrance.”

[5:23]  ³⁰ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[2:5]  ³¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ³² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ³³ tn Or “partiality.”

[2:1]  ³⁴ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ³⁵ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[1:1]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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.

[1:24]  ⁴¹ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ⁴² tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ⁴³ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ⁴⁴ tn Or “in the presence of his glory,” “before his glory.”