Exodus 15:25-26

15:25 He cried out to the Lord, and the Lord showed him ¹  a tree. ²  When Moses ³  threw it into the water, the water became safe to drink. There the Lord ⁴  made for them ⁵  a binding ordinance, ⁶  and there he tested ⁷  them. 15:26 He said, “If you will diligently obey ⁸  the Lord your God, and do what is right ⁹  in his sight, and pay attention ¹⁰  to his commandments, and keep all his statutes, then all ¹¹  the diseases ¹²  that I brought on the Egyptians I will not bring on you, for I, the Lord, am your healer.” ¹³ 

Exodus 16:4

16:4 Then the Lord said to Moses, “I am going to rain ¹⁴  bread from heaven for you, and the people will go out ¹⁵  and gather the amount for each day, so that I may test them. ¹⁶  Will they will walk in my law ¹⁷  or not?

Deuteronomy 8:2

8:2 Remember the whole way by which he ¹⁸  has brought you these forty years through the desert ¹⁹  so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not.

Deuteronomy 13:3

13:3 You must not listen to the words of that prophet or dreamer, ²⁰  for the Lord your God will be testing you to see if you love him ²¹  with all your mind and being. ²² 

Jude 1:22

1:22 And have mercy on those who waver;

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ²³ 

Jude 1:1-2

Salutation

1:1 From Jude, ²⁴  a slave ²⁵  of Jesus Christ and brother of James, ²⁶  to those who are called, wrapped in the love of ²⁷  God the Father and kept for ²⁸  Jesus Christ. 1:2 May mercy, peace, and love be lavished on you! ²⁹ 

Jude 1:1

Salutation

1:1 From Jude, ³⁰  a slave ³¹  of Jesus Christ and brother of James, ³²  to those who are called, wrapped in the love of ³³  God the Father and kept for ³⁴  Jesus Christ.

Proverbs 17:3

17:3 The crucible ³⁵  is for refining ³⁶  silver and the furnace ³⁷  is for gold,

likewise ³⁸  the Lord tests ³⁹  hearts.

Proverbs 17:1

17:1 Better is a dry crust of bread ⁴⁰  where there is quietness ⁴¹ 

than a house full of feasting with strife. ⁴² 

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ⁴³ 

Hebrews 11:17

11:17 By faith Abraham, when he was tested, offered up Isaac. He had received the promises, ⁴⁴  yet he was ready to offer up ⁴⁵  his only son.

James 1:12-14

1:12 Happy is the one ⁴⁶  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ⁴⁷  promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, ⁴⁸  and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires.

James 2:21

2:21 Was not Abraham our father justified by works when he offered Isaac his son on the altar?

James 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ⁴⁹  do not show prejudice ⁵⁰  if you possess faith ⁵¹  in our glorious Lord Jesus Christ. ⁵² 

James 1:7

1:7 For that person must not suppose that he will receive anything from the Lord,

[15:25]  ¹ tn The verb is וַיּוֹרֵהוּ (vayyorehu, “and he showed him”). It is the Hiphil preterite from יָרָה (yarah), which has a basic meaning of “to point, show, direct.” It then came to mean “to teach”; it is the verb behind the noun “Law” (תּוֹרָה, torah).

[15:25]  ² tn Or “a [piece of] wood” (cf. NAB, NIV, NRSV, TEV, CEV); NLT “a branch.”

[15:25]  ³ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[15:25]  ⁴ tn Heb “there he”; the referent (the Lord) is supplied for clarity.

[15:25]  ⁵ tn Heb “for him” (referring to Israel as a whole).

[15:25]  ⁶ tn This translation interprets the two nouns as a hendiadys: “a statute and an ordinance” becomes “a binding ordinance.”

[15:25]  ⁷ tn The verb נִסָּהוּ (nissahu, “and he tested him [them]”) is from the root נָסָה (nasah). The use of this word in the Bible indicates that there is question, doubt, or uncertainty about the object being tested.

[15:26]  ⁸ tn The construction uses the infinitive absolute and the imperfect tense of שָׁמַע (shama’). The meaning of the verb is idiomatic here because it is followed by “to the voice of Yahweh your God.” When this is present, the verb is translated “obey.” The construction is in a causal clause. It reads, “If you will diligently obey.” Gesenius points out that the infinitive absolute in a conditional clause also emphasizes the importance of the condition on which the consequence depends (GKC 342-43 §113.o).

[15:26]  ⁹ tn The word order is reversed in the text: “and the right in his eyes you do,” or, “[if] you do what is right in his eyes.” The conditional idea in the first clause is continued in this clause.

[15:26]  ¹⁰ tn Heb “give ear.” This verb and the next are both perfect tenses with the vav (ו) consecutive; they continue the sequence of the original conditional clause.

[15:26]  ¹¹ tn The substantive כָּל־ (kol, “all of”) in a negative clause can be translated “none of.”

[15:26]  ¹² sn The reference is no doubt to the plagues that Yahweh has just put on them. These will not come on God’s true people. But the interesting thing about a conditional clause like this is that the opposite is also true – “if you do not obey, then I will bring these diseases.”

[15:26]  ¹³ tn The form is רֹפְאֶךָ (rofÿ’ekha), a participle with a pronominal suffix. The word is the predicate after the pronoun “I”: “I [am] your healer.” The suffix is an objective genitive – the Lord heals them.

[16:4]  ¹⁴ tn The particle הִנְנִי (hinni) before the active participle indicates the imminent future action: “I am about to rain.”

[16:4]  ¹⁵ tn This verb and the next are the Qal perfect tenses with vav (ו) consecutives; they follow the sequence of the participle, and so are future in orientation. The force here is instruction – “they will go out” or “they are to go out.”

[16:4]  ¹⁶ tn The verb in the purpose/result clause is the Piel imperfect of נָסָה (nasah), אֲנַסֶּנוּ (’anassenu) – “in order that I may prove them [him].” The giving of the manna will be a test of their obedience to the detailed instructions of God as well as being a test of their faith in him (if they believe him they will not gather too much). In chap. 17 the people will test God, showing that they do not trust him.

[16:4]  ¹⁷ sn The word “law” here properly means “direction” at this point (S. R. Driver, Exodus, 146), but their obedience here would indicate also whether or not they would be willing to obey when the Law was given at Sinai.

[8:2]  ¹⁸ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons.

[8:2]  ¹⁹ tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.

[13:3]  ²⁰ tn Heb “or dreamer of dreams.” See note on this expression in v. 1.

[13:3]  ²¹ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[13:3]  ²² tn Heb “all your heart and soul” (so NRSV, CEV, NLT); or “heart and being” (NCV “your whole being”). See note on the word “being” in Deut 6:5.

[1:2]  ²³ tn Grk “may mercy and peace and love be multiplied to you.”

[1:1]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Grk “may mercy and peace and love be multiplied to you.”

[1:1]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ 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.

[17:3]  ³⁵ sn The noun מַצְרֵף (matsref) means “a place or instrument for refining” (cf. ASV, NASB “the refining pot”). The related verb, which means “to melt, refine, smelt,” is used in scripture literally for refining and figuratively for the Lord’s purifying and cleansing and testing people.

[17:3]  ³⁶ tn The term “refining” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity.

[17:3]  ³⁷ sn The term כּוּר (cur) describes a “furnace” or “smelting pot.” It can be used figuratively for the beneficial side of affliction (Isa 48:10).

[17:3]  ³⁸ tn Heb “and.” Most English versions treat this as an adversative (“but”).

[17:3]  ³⁹ sn The participle בֹּחֵן (bokhen, “tests”) in this emblematic parallelism takes on the connotations of the crucible and the furnace. When the Lord “tests” human hearts, the test, whatever form it takes, is designed to improve the value of the one being tested. Evil and folly will be removed when such testing takes place.

[17:1]  ⁴⁰ tn The phrase “a dry piece of bread” is like bread without butter, a morsel of bread not dipped in vinegar mix (e.g., Ruth 2:14). It represents here a simple, humble meal.

[17:1]  ⁴¹ tn Heb “and quietness in it”; the construction functions as a circumstantial clause: “in which there is quietness” or “with quietness.”

[17:1]  ⁴² tn The house is described as being full of “sacrifices of strife” (זִבְחֵי־רִיב, zivkhi-riv). The use of “sacrifices” suggests a connection with the temple (as in 7:14) in which the people may have made their sacrifices and had a large amount meat left over. It is also possible that the reference is simply to a sumptuous meal (Deut 12:15; Isa 34:6; Ezek 39:17). It would be rare for Israelites to eat meat apart from festivals, however. In the construction the genitive could be classified as a genitive of effect, the feast in general “bringing about strife,” or it could simply be an attributive genitive, “a feast characterized by strife.” Abundance often brings deterioration of moral and ethical standards as well as an increase in envy and strife.

[1:13]  ⁴³ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[11:17]  ⁴⁴ tn Here “received the promises” refers to the pledges themselves, not to the things God promised.

[11:17]  ⁴⁵ tn Grk “he was offering up.” The tense of this verb indicates the attempt or readiness to sacrifice Isaac without the actual completion of the deed.

[1:12]  ⁴⁶ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”

[1:12]  ⁴⁷ tc Most mss ([C] P 0246 Ï) read ὁ κύριος (Jo kurio", “the Lord”) here, while others have ὁ θεός (Jo qeo", “God”; 4 33^vid 323 945 1739 al). However, several important and early witnesses (̲³ א A B Ψ 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.

[1:13]  ⁴⁸ tn Or “God must not be tested by evil people.”

[2:1]  ⁴⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ⁵⁰ tn Or “partiality.”

[2:1]  ⁵¹ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ⁵² tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.