Discovery BoxDeuteronomy 31:6
Context31:6 Be strong and courageous! Do not fear or tremble before them, for the Lord your God is the one who is going with you. He will not fail you or abandon you!”
Joshua 1:5
Context1:5 No one will be able to resist you 1 all the days of your life. As I was with Moses, so I will be with you. I will not abandon you or leave you alone.
Joshua 1:1
Context1:1 After Moses the Lord’s servant died, the Lord said to Joshua son of Nun, Moses’ assistant:
Joshua 8:1
Context8:1 The Lord told Joshua, “Don’t be afraid and don’t panic! 2 Take the whole army with you and march against Ai! 3 See, I am handing over to you 4 the king of Ai, along with his people, city, and land.
John 10:28-29
Context10:28 I give 5 them eternal life, and they will never perish; 6 no one will snatch 7 them from my hand. 10:29 My Father, who has given them to me, is greater than all, 8 and no one can snatch 9 them from my Father’s hand.
Hebrews 13:5-6
Context13:5 Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you.” 10 13:6 So we can say with confidence, “The Lord is my helper, and 11 I will not be afraid. What can man do to me?” 12
Jude 1:1
Context1:1 From Jude, 13 a slave 14 of Jesus Christ and brother of James, 15 to those who are called, wrapped in the love of 16 God the Father and kept for 17 Jesus Christ.
[1:5] 1 tn Heb “A man will not stand before you.” The second person pronouns in this verse are singular, indicating Joshua is the addressee.
[8:1] 2 tn Or perhaps “and don’t get discouraged!”
[8:1] 3 tn Heb “Take with you all the people of war and arise, go up against Ai!”
[8:1] 4 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.
[10:28] 5 tn Grk “And I give.”
[10:28] 6 tn Or “will never die” or “will never be lost.”
[10:28] 7 tn Or “no one will seize.”
[10:29] 8 tn Or “is superior to all.”
[10:29] 9 tn Or “no one can seize.”
[13:5] 10 sn A quotation from Deut 31:6, 8.
[13:6] 11 tc Some important
[13:6] 12 sn A quotation from Ps 118:6.
[1:1] 13 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] 14 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] 15 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] 16 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] 17 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.
