Exodus 35:5

35:5 ‘Take ¹  an offering for the Lord. Let everyone who has a willing heart ²  bring ³  an offering to the Lord: ⁴  gold, silver, bronze,

Exodus 35:22

35:22 They came, men and women alike, ⁵  all who had willing hearts. They brought brooches, earrings, rings and ornaments, all kinds of gold jewelry, ⁶  and everyone came who waved ⁷  a wave offering of gold to the Lord.

Exodus 35:26

35:26 and all the women whose heart stirred them to action and who were skilled ⁸  spun goats’ hair.

Exodus 35:29

35:29 The Israelites brought a freewill offering to the Lord, every man and woman whose heart was willing to bring materials for all the work that the Lord through ⁹  Moses had commanded them ¹⁰  to do.

Exodus 25:2

25:2 “Tell the Israelites to take ¹¹  an offering ¹²  for me; from every person motivated by a willing ¹³  heart you ¹⁴  are to receive my offering.

Exodus 36:2

36:2 Moses summoned ¹⁵  Bezalel and Oholiab and every skilled person in whom ¹⁶  the Lord had put skill – everyone whose heart stirred him ¹⁷  to volunteer ¹⁸  to do the work,

Jude 1:3

Condemnation of the False Teachers

1:3 Dear friends, although I have been eager to write to you ¹⁹  about our common salvation, I now feel compelled ²⁰  instead to write to encourage ²¹  you to contend earnestly ²²  for the faith ²³  that was once for all ²⁴  entrusted to the saints. ²⁵ 

Jude 1:9

1:9 But even ²⁶  when Michael the archangel ²⁷  was arguing with the devil and debating with him ²⁸  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!”

Jude 1:12

1:12 These men are ²⁹  dangerous reefs ³⁰  at your love feasts, ³¹  feasting without reverence, ³²  feeding only themselves. ³³  They are ³⁴  waterless ³⁵  clouds, carried along by the winds; autumn trees without fruit ³⁶  – twice dead, ³⁷  uprooted;

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ³⁸ 

Jude 1:1

Salutation

1:1 From Jude, ³⁹  a slave ⁴⁰  of Jesus Christ and brother of James, ⁴¹  to those who are called, wrapped in the love of ⁴²  God the Father and kept for ⁴³  Jesus Christ.

Jude 1:1-2

Salutation

1:1 From Jude, ⁴⁴  a slave ⁴⁵  of Jesus Christ and brother of James, ⁴⁶  to those who are called, wrapped in the love of ⁴⁷  God the Father and kept for ⁴⁸  Jesus Christ. 1:2 May mercy, peace, and love be lavished on you! ⁴⁹ 

Jude 1:9

1:9 But even ⁵⁰  when Michael the archangel ⁵¹  was arguing with the devil and debating with him ⁵²  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!”

Jude 1:1

Salutation

1:1 From Jude, ⁵³  a slave ⁵⁴  of Jesus Christ and brother of James, ⁵⁵  to those who are called, wrapped in the love of ⁵⁶  God the Father and kept for ⁵⁷  Jesus Christ.

Jude 1:3

Condemnation of the False Teachers

1:3 Dear friends, although I have been eager to write to you ⁵⁸  about our common salvation, I now feel compelled ⁵⁹  instead to write to encourage ⁶⁰  you to contend earnestly ⁶¹  for the faith ⁶²  that was once for all ⁶³  entrusted to the saints. ⁶⁴ 

Jude 1:5-6

1:5 Now I desire to remind you (even though you have been fully informed of these facts ⁶⁵  once for all ⁶⁶ ) that Jesus, ⁶⁷  having saved the ⁶⁸  people out of the land of Egypt, later ⁶⁹  destroyed those who did not believe. 1:6 You also know that ⁷⁰  the angels who did not keep within their proper domain ⁷¹  but abandoned their own place of residence, he has kept ⁷²  in eternal chains ⁷³  in utter ⁷⁴  darkness, locked up ⁷⁵  for the judgment of the great Day.

Jude 1:9

1:9 But even ⁷⁶  when Michael the archangel ⁷⁷  was arguing with the devil and debating with him ⁷⁸  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!”

Jude 1:14

1:14 Now Enoch, the seventh in descent beginning with Adam, ⁷⁹  even prophesied of them, ⁸⁰  saying, “Look! The Lord is coming ⁸¹  with thousands and thousands ⁸²  of his holy ones,

Jude 1:17-18

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ⁸³  foretold by the apostles of our Lord Jesus Christ. ⁸⁴  1:18 For they said to you, “In the end time there will come ⁸⁵  scoffers, propelled by their own ungodly desires.” ⁸⁶ 

Ezra 1:5-6

The Exiles Prepare to Return to Jerusalem

1:5 Then the leaders ⁸⁷  of Judah and Benjamin, along with the priests and the Levites – all those whose mind God had stirred – got ready ⁸⁸  to go up in order to build the temple of the Lord in Jerusalem. ⁸⁹  1:6 All their neighbors assisted ⁹⁰  them with silver utensils, ⁹¹  gold, equipment, animals, and expensive gifts, not to mention ⁹²  all the voluntary offerings.

Ezra 7:27

7:27 ⁹³ Blessed be the Lord God of our fathers, who so moved in the heart of the king to so honor the temple of the Lord which is in Jerusalem!

Psalms 110:3

110:3 Your people willingly follow you ⁹⁴  when you go into battle. ⁹⁵ 

On the holy hills ⁹⁶  at sunrise ⁹⁷  the dew of your youth ⁹⁸  belongs to you. ⁹⁹ 

Jeremiah 30:21

30:21 One of their own people will be their leader.

Their ruler will come from their own number. ¹⁰⁰ 

I will invite him to approach me, and he will do so. ¹⁰¹ 

For no one would dare approach me on his own. ¹⁰² 

I, the Lord, affirm it! ¹⁰³ 

Proverbs 4:23

4:23 Guard your heart with all vigilance, ¹⁰⁴ 

for from it are the sources ¹⁰⁵  of life.

Matthew 12:34

12:34 Offspring of vipers! How are you able to say anything good, since you are evil? For the mouth speaks from what fills the heart.

Matthew 12:2

12:2 But when the Pharisees ¹⁰⁶  saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.”

Colossians 1:12

1:12 giving thanks to the Father who has qualified you to share ¹⁰⁷  in the saints’ ¹⁰⁸  inheritance in the light.

Colossians 1:7

1:7 You learned the gospel ¹⁰⁹  from Epaphras, our dear fellow slave ¹¹⁰  – a ¹¹¹  faithful minister of Christ on our ¹¹²  behalf –

[35:5]  ¹ tn Heb “from with you.”

[35:5]  ² tn “Heart” is a genitive of specification, clarifying in what way they might be “willing.” The heart refers to their will, their choices.

[35:5]  ³ tn The verb has a suffix that is the direct object, but the suffixed object is qualified by the second accusative: “let him bring it, an offering.”

[35:5]  ⁴ tn The phrase is literally “the offering of Yahweh”; it could be a simple possessive, “Yahweh’s offering,” but a genitive that indicates the indirect object is more appropriate.

[35:22]  ⁵ tn The expression in Hebrew is “men on/after the women,” meaning men with women, to ensure that it was clear that the preceding verse did not mean only men. B. Jacob takes it further, saying that the men came after the women because the latter had taken the initiative (Exodus, 1017).

[35:22]  ⁶ tn Heb “all gold utensils.”

[35:22]  ⁷ tn The verb could be translated “offered,” but it is cognate with the following noun that is the wave offering. This sentence underscores the freewill nature of the offerings people made. The word “came” is supplied from v. 21 and v. 22.

[35:26]  ⁸ tn The text simply uses a prepositional phrase, “with/in wisdom.” It seems to be qualifying “the women” as the relative clause is.

[35:29]  ⁹ tn Heb “by the hand of.”

[35:29]  ¹⁰ tn Here “them” has been supplied.

[25:2]  ¹¹ tn The verb is וְיִקְחוּ (vÿyiqkhu), the Qal imperfect or jussive with vav; after the imperative “speak” this verb indicates the purpose or result: “speak…that they may take” and continues with the force of a command.

[25:2]  ¹² tn The “offering” (תְּרוּמָה, tÿrumah) is perhaps better understood as a contribution since it was a freewill offering. There is some question about the etymology of the word. The traditional meaning of “heave-offering” derives from the idea of “elevation,” a root meaning “to be high” lying behind the word. B. Jacob says it is something sorted out of a mass of material and designated for a higher purpose (Exodus, 765). S. R. Driver (Exodus, 263) corrects the idea of “heave-offering” by relating the root to the Hiphil form of that root, herim, “to lift” or “take off.” He suggests the noun means “what is taken off” from a larger mass and so designated for sacred purposes. The LXX has “something taken off.”

[25:2]  ¹³ tn The verb יִדְּבֶנּוּ (yiddÿvennu) is related to the word for the “freewill offering” (נְדָבָה, nÿdavah). The verb is used of volunteering for military campaigns (Judg 5:2, 9) and the willing offerings for both the first and second temples (see 1 Chr 29:5, 6, 9, 14, 17).

[25:2]  ¹⁴ tn The pronoun is plural.

[36:2]  ¹⁵ tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.

[36:2]  ¹⁶ tn Here there is a slight change: “in whose heart Yahweh had put skill.”

[36:2]  ¹⁷ tn Or “whose heart was willing.”

[36:2]  ¹⁸ sn The verb means more than “approach” or “draw near”; קָרַב (qarav) is the word used for drawing near the altar as in bringing an offering. Here they offer themselves, their talents and their time.

[1:3]  ¹⁹ tn Grk “while being quite diligent to write to you,” or “while making all haste to write to you.” Two issues are at stake: (1) whether σπουδή (spoudh) here means diligence, eagerness, or haste; (2) whether ποιούμενος γράφειν (poioumeno" grafein) is to be taken conatively (“I was about to write”) or progressively (“I was writing”). Without knowing more of the background, it is difficult to tell which option is to be preferred.

[1:3]  ²⁰ tn Grk “I had the necessity.” The term ἀνάγκη (anankh, “necessity”) often connotes urgency or distress. In this context, Jude is indicating that the more comprehensive treatment about the faith shared between himself and his readers was not nearly as urgent as the letter he found it now necessary to write.

[1:3]  ²¹ tn Grk “encouraging.” Παρακαλῶν (parakalwn) is most likely a telic participle. In keeping with other participles of purpose, it is present tense and occurs after the main verb.

[1:3]  ²² tn the verb ἐπαγωνίζομαι (epagwnizomai) is an intensive form of ἀγωνίζομαι (agwnizomai). As such, the notion of struggling, fighting, contending, etc. is heightened.

[1:3]  ²³ tn Τῇ πίστει (th pistei) here is taken as a dative of advantage (“on behalf of the faith”). Though rare (see BDAG 820 s.v. 3), it is not unexampled and must have this meaning here.

[1:3]  ²⁴ sn The adverb once for all (ἅπαξ, Japax) seems to indicate that the doctrinal convictions of the early church had been substantially codified. That is to say, Jude could appeal to written documents of the Christian faith in his arguments with the false teachers. Most likely, these documents were the letters of Paul and perhaps one or more gospels. First and Second Peter may also have been among the documents Jude has in mind (see also the note on the phrase entrusted to the saints in this verse).

[1:3]  ²⁵ sn I now feel compelled instead…saints. Apparently news of some crisis has reached Jude, prompting him to write a different letter than what he had originally planned. A plausible scenario (assuming authenticity of 2 Peter or at least that there are authentic Petrine snippets in it) is that after Peter’s death, Jude intended to write to the same Gentile readers that Peter had written to (essentially, Paul’s churches). Jude starts by affirming that the gospel the Gentiles had received from Paul was the same as the one the Jewish Christians had received from the other apostles (our common salvation). But in the midst of writing this letter, Jude felt that the present crisis deserved another, shorter piece. The crisis, as the letter reveals, is that the false teachers whom Peter prophesied have now infiltrated the church. The letter of Jude is thus an ad hoc letter, intended to confirm the truth of Peter’s letter and encourage the saints to ground their faith in the written documents of the nascent church, rather than listen to the twisted gospel of the false teachers. In large measure, the letter of Jude illustrates the necessity of clinging to the authority of scripture as opposed to those who claim to be prophets.

[1:9]  ²⁶ tn The word “even” is not in Greek; it is implied by the height of the contrast.

[1:9]  ²⁷ sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

[1:9]  ²⁸ tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”

[1:12]  ²⁹ tn Grk “these are the men who are.”

[1:12]  ³⁰ tn Though σπιλάδες (spilades) is frequently translated “blemishes” or “stains,” such is actually a translation of the Greek word σπίλοι (spiloi). The two words are quite similar, especially in their root or lexical forms (σπιλάς [spila"] and σπίλος [spilos] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι. But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13, the term used is indeed σπίλος. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word σπιλάς was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as “rocks” – as pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that σπιλάδες here means “hidden rocks.” Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.

[1:12]  ³¹ tc Several witnesses (A C^vid 1243 1846 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatai", “deceptions”) for ἀγάπαις (agapai", “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and should therefore be considered original.

[1:12]  ³² tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22.

[1:12]  ³³ tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainw) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.

[1:12]  ³⁴ tn “They are” is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before “They are.” English usage requires breaking this into more than one sentence.

[1:12]  ³⁵ tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).

[1:12]  ³⁶ sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.

[1:12]  ³⁷ tn Grk “having died twice.”

[1:2]  ³⁸ tn Grk “may mercy and peace and love be multiplied to you.”

[1:1]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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.

[1:1]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ tn Grk “may mercy and peace and love be multiplied to you.”

[1:9]  ⁵⁰ tn The word “even” is not in Greek; it is implied by the height of the contrast.

[1:9]  ⁵¹ sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

[1:9]  ⁵² tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”

[1:1]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ 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.

[1:3]  ⁵⁸ tn Grk “while being quite diligent to write to you,” or “while making all haste to write to you.” Two issues are at stake: (1) whether σπουδή (spoudh) here means diligence, eagerness, or haste; (2) whether ποιούμενος γράφειν (poioumeno" grafein) is to be taken conatively (“I was about to write”) or progressively (“I was writing”). Without knowing more of the background, it is difficult to tell which option is to be preferred.

[1:3]  ⁵⁹ tn Grk “I had the necessity.” The term ἀνάγκη (anankh, “necessity”) often connotes urgency or distress. In this context, Jude is indicating that the more comprehensive treatment about the faith shared between himself and his readers was not nearly as urgent as the letter he found it now necessary to write.

[1:3]  ⁶⁰ tn Grk “encouraging.” Παρακαλῶν (parakalwn) is most likely a telic participle. In keeping with other participles of purpose, it is present tense and occurs after the main verb.

[1:3]  ⁶¹ tn the verb ἐπαγωνίζομαι (epagwnizomai) is an intensive form of ἀγωνίζομαι (agwnizomai). As such, the notion of struggling, fighting, contending, etc. is heightened.

[1:3]  ⁶² tn Τῇ πίστει (th pistei) here is taken as a dative of advantage (“on behalf of the faith”). Though rare (see BDAG 820 s.v. 3), it is not unexampled and must have this meaning here.

[1:3]  ⁶³ sn The adverb once for all (ἅπαξ, Japax) seems to indicate that the doctrinal convictions of the early church had been substantially codified. That is to say, Jude could appeal to written documents of the Christian faith in his arguments with the false teachers. Most likely, these documents were the letters of Paul and perhaps one or more gospels. First and Second Peter may also have been among the documents Jude has in mind (see also the note on the phrase entrusted to the saints in this verse).

[1:3]  ⁶⁴ sn I now feel compelled instead…saints. Apparently news of some crisis has reached Jude, prompting him to write a different letter than what he had originally planned. A plausible scenario (assuming authenticity of 2 Peter or at least that there are authentic Petrine snippets in it) is that after Peter’s death, Jude intended to write to the same Gentile readers that Peter had written to (essentially, Paul’s churches). Jude starts by affirming that the gospel the Gentiles had received from Paul was the same as the one the Jewish Christians had received from the other apostles (our common salvation). But in the midst of writing this letter, Jude felt that the present crisis deserved another, shorter piece. The crisis, as the letter reveals, is that the false teachers whom Peter prophesied have now infiltrated the church. The letter of Jude is thus an ad hoc letter, intended to confirm the truth of Peter’s letter and encourage the saints to ground their faith in the written documents of the nascent church, rather than listen to the twisted gospel of the false teachers. In large measure, the letter of Jude illustrates the necessity of clinging to the authority of scripture as opposed to those who claim to be prophets.

[1:5]  ⁶⁵ tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidota") is an implied ὑμᾶς (Jumas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.

[1:5]  ⁶⁶ tc ‡ Some translations take ἅπαξ (Japax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (Joti) clause. The reading of NA²⁷, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta {oti [Jo] kurio" {apax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (Ì⁷² A B C² 33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, swsas).

[1:5]  ⁶⁷ tc ‡ The reading ᾿Ιησοῦς (Ihsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or^1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (qeos, “God”) for ᾿Ιησοῦς (though Ì⁷² has the intriguing reading θεὸς Χριστός [qeos Cristos, “God Christ”] for ᾿Ιησοῦς). In addition to the evidence supplied in NA²⁷ for this reading, note also {88 322 323 424^c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.

[1:5]  ⁶⁸ tn Or perhaps “a,” though this is less likely.

[1:5]  ⁶⁹ tn Grk “the second time.”

[1:6]  ⁷⁰ tn Grk “and.” Verse 6 is a continuation of the same sentence begun in v. 5. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:6]  ⁷¹ tn Grk “who did not keep their own domain.”

[1:6]  ⁷² sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.

[1:6]  ⁷³ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ⁷⁴ tn The word ζόφος (zofos, “utter, deepest darkness”) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4; Jude 13 parallels 2 Pet 2:17.

[1:6]  ⁷⁵ tn The words “locked up” are not in Greek, but is expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).

[1:9]  ⁷⁶ tn The word “even” is not in Greek; it is implied by the height of the contrast.

[1:9]  ⁷⁷ sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

[1:9]  ⁷⁸ tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”

[1:14]  ⁷⁹ tn Grk “the seventh from Adam.”

[1:14]  ⁸⁰ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ⁸¹ tn Grk “has come,” a proleptic aorist.

[1:14]  ⁸² tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

[1:17]  ⁸³ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ⁸⁴ sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.

[1:18]  ⁸⁵ tn Grk “be.”

[1:18]  ⁸⁶ tn Grk “going according to their own desires of ungodliness.”

[1:5]  ⁸⁷ tn Heb “the heads of the fathers.”

[1:5]  ⁸⁸ tn Heb “arose.”

[1:5]  ⁸⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:6]  ⁹⁰ tn Heb “strengthened their hands.”

[1:6]  ⁹¹ tc The MT reads בִּכְלֵי־כֶסֶף (bikhley khesef, “with silver vessels”). However, part of the LXX manuscript tradition reads ἐν πᾶσιν ἀργυρίῳ (en pasin arguriw), which reflects an alternate Hebrew reading of בַּכֹּל־בַּכֶּסֶף (bakkol-bakkesef, “everywhere, with silver”). The textual variant involves (1) simple omission of yod (י) between two words, a common scribal mistake; (2) haplography of the preposition bet (בּ); and (3) an alternate vocalization tradition of the first term.

[1:6]  ⁹² tn Heb “besides” or “in addition to.”

[7:27]  ⁹³ sn At this point the language of the book reverts from Aramaic (7:12-26) back to Hebrew.

[110:3]  ⁹⁴ tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”

[110:3]  ⁹⁵ tn Heb “in the day of your power.”

[110:3]  ⁹⁶ tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).

[110:3]  ⁹⁷ tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.

[110:3]  ⁹⁸ sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.

[110:3]  ⁹⁹ tn Heb “to you [is].”

[30:21]  ¹⁰⁰ sn The statement their ruler will come from their own number accords with the regulation in Deut 17:15. They would not be ruled by a foreign leader but by one of their own people. In v. 9 he is specifically said to come from the Davidic line. See the study note there.

[30:21]  ¹⁰¹ sn Ordinarily this prerogative was confined to the priests and the Levites and even then under strict regulations (cf., e.g., Num 8:19; 16:10; Lev 16:10; 21:17; 22:3). Uzziah king of Judah violated this and suffered leprosy for having done so (2 Chr 26:16-20). It is clear, however, that both David and Solomon on occasion exercised priestly functions in the presence of the ark or the altar which it was normally lawful for only the priests to approach (cf., e.g., 2 Sam 6:13-14; 1 Kgs 8:22, 54-55). Here reference is probably not to the normal prerogatives of offering sacrifice or burning incense but access to God’s special presence at special times for the purpose of consultation.

[30:21]  ¹⁰² tn Heb “For who is he who would pledge his heart to draw near to me.” The question is a rhetorical one expecting the answer “no one” and is a way of expressing an emphatic negative (see BDB 566 s.v. מִי f[c]). The concept of “pledging” something refers to putting up security in guarantee of payment. Here the word is used figuratively of “putting up one’s heart [i.e., his very being (cf. BDB 524 s.v. לֵב 7 and Ps 22:26)]” for the privilege of access to God. The rhetorical question denies that any one would do that if he were not bidden by God to do so.

[30:21]  ¹⁰³ tn Heb “Oracle of the Lord.”

[4:23]  ¹⁰⁴ tn Heb “more than all guarding.” This idiom means “with all vigilance.” The construction uses the preposition מִן (min) to express “above; beyond,” the word “all” and the noun “prison; guard; act of guarding.” The latter is the use here (BDB 1038 s.v. מִשְׁמָר).

[4:23]  ¹⁰⁵ sn The word תּוֹצְאוֹת (tots’ot, from יָצָא, yatsa’) means “outgoings; extremities; sources.” It is used here for starting points, like a fountainhead, and so the translation “sources” works well.

[12:2]  ¹⁰⁶ sn See the note on Pharisees in 3:7.

[1:12]  ¹⁰⁷ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ¹⁰⁸ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:7]  ¹⁰⁹ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ¹¹⁰ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος 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.). 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.

[1:7]  ¹¹¹ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ¹¹² tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.