Genesis 29:21

29:21 Finally Jacob said ¹  to Laban, “Give me my wife, for my time of service is up. ²  I want to have marital relations with her.” ³ 

Genesis 29:23

29:23 In the evening he brought his daughter Leah ⁴  to Jacob, ⁵  and Jacob ⁶  had marital relations with her. ⁷ 

Genesis 29:31

The Family of Jacob

29:31 When the Lord saw that Leah was unloved, ⁸  he enabled her to become pregnant ⁹  while Rachel remained childless.

Jude 1:1-2

Salutation

1:1 From Jude, ¹⁰  a slave ¹¹  of Jesus Christ and brother of James, ¹²  to those who are called, wrapped in the love of ¹³  God the Father and kept for ¹⁴  Jesus Christ. 1:2 May mercy, peace, and love be lavished on you! ¹⁵ 

Ephesians 5:28-29

5:28 In the same way ¹⁶  husbands ought to love their wives as their own bodies. He who loves his wife loves himself. 5:29 For no one has ever hated his own body ¹⁷  but he feeds it and takes care of it, just as Christ also does the church,

[29:21]  ¹ tn Heb “and Jacob said.”

[29:21]  ² tn Heb “my days are fulfilled.”

[29:21]  ³ tn Heb “and I will go in to her.” The verb is a cohortative; it may be subordinated to the preceding request, “that I may go in,” or it may be an independent clause expressing his desire. The verb “go in” in this context refers to sexual intercourse (i.e., the consummation of the marriage).

[29:23]  ⁴ tn Heb “and it happened in the evening that he took Leah his daughter and brought her.”

[29:23]  ⁵ tn Heb “to him”; the referent (Jacob) has been specified in the translation for clarity.

[29:23]  ⁶ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[29:23]  ⁷ tn Heb “went in to her.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.

[29:31]  ⁸ tn Heb “hated.” The rhetorical device of overstatement is used (note v. 30, which says simply that Jacob loved Rachel more than he did Leah) to emphasize that Rachel, as Jacob’s true love and the primary object of his affections, had an advantage over Leah.

[29:31]  ⁹ tn Heb “he opened up her womb.”

[1:1]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Grk “may mercy and peace and love be multiplied to you.”

[5:28]  ¹⁶ tn Grk “So also.”

[5:29]  ¹⁷ tn Grk “flesh.”