Discovery BoxGenesis 31:23
Context31:23 So he took his relatives 1 with him and pursued Jacob 2 for seven days. 3 He caught up with 4 him in the hill country of Gilead.
Numbers 32:1
Context32:1 5 Now the Reubenites and the Gadites possessed a very large number of cattle. When they saw that the lands of Jazer and Gilead were ideal for cattle, 6
Deuteronomy 3:12
Context3:12 This is the land we brought under our control at that time: The territory extending from Aroer 7 by the Wadi Arnon and half the Gilead hill country with its cities I gave to the Reubenites and Gadites. 8
Joshua 13:8-9
Context13:8 The other half of Manasseh, 9 Reuben, and Gad received their allotted tribal lands beyond the Jordan, 10 just as Moses, the Lord’s servant, had assigned them. 13:9 Their territory started 11 from Aroer (on the edge of the Arnon Valley), included the city in the middle of the valley, the whole plain of Medeba as far as Dibon,
Jude 1:18
Context1:18 For they said to you, “In the end time there will come 12 scoffers, propelled by their own ungodly desires.” 13
Jude 1:1
Context1:1 From Jude, 14 a slave 15 of Jesus Christ and brother of James, 16 to those who are called, wrapped in the love of 17 God the Father and kept for 18 Jesus Christ.
Jude 1:1
Context1:1 From Jude, 19 a slave 20 of Jesus Christ and brother of James, 21 to those who are called, wrapped in the love of 22 God the Father and kept for 23 Jesus Christ.
[31:23] 1 tn Heb “his brothers.”
[31:23] 2 tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.
[31:23] 3 tn Heb “and he pursued after him a journey of seven days.”
[31:23] 4 tn Heb “drew close to.”
[32:1] 5 sn While the tribes are on the other side of Jordan, the matter of which tribes would settle there has to be discussed. This chapter begins the settlement of Israel into the tribal territories, something to be continued in Joshua. The chapter has the petitions (vv. 1-5), the response by Moses (vv. 6-15), the proposal (vv. 16-27), and the conclusion of the matter (vv. 28-42). For literature on this subject, both critical and conservative, see S. E. Loewenstein, “The Relation of the Settlement of Gad and Reuben in Numbers 32:1-38, Its Background and Its Composition,” Tarbiz 42 (1972): 12-26; J. Mauchline, “Gilead and Gilgal, Some Reflections on the Israelite Occupation of Palestine,” VT 6 (1956): 19-33; and A. Bergmann, “The Israelite Tribe of Half-Manasseh,” JPOS 16 (1936): 224-54.
[32:1] 6 tn Heb “the place was a place of/for cattle.”
[3:12] 7 tn The words “the territory extending” are not in the Hebrew text; they are supplied in the translation for stylistic reasons.
[3:12] 8 sn Reubenites and Gadites. By the time of Moses’ address the tribes of Reuben, Gad, and Manasseh had already been granted permission to settle in the Transjordan, provided they helped the other tribes subdue the occupants of Canaan (cf. Num 32:28-42).
[13:8] 9 tn The MT reads “with him,” which is problematic, since the reference would be to the other half of the tribe of Manasseh (not the half mentioned in v. 7).
[13:8] 10 tn Heb “received their inheritance, which Moses had assigned to them beyond the Jordan.”
[13:9] 11 tn The words “their territory started” are supplied in the translation for clarification.
[1:18] 13 tn Grk “going according to their own desires of ungodliness.”
[1:1] 14 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] 15 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] 16 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] 17 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] 18 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] 19 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] 20 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] 21 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] 22 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] 23 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.
