Haggai 1:13

1:13 Then Haggai, the Lord’s messenger, spoke the Lord’s word to the people: ¹  “I am with you!” says the Lord.

Exodus 3:12

3:12 He replied, ²  “Surely I will be with you, ³  and this will be the sign ⁴  to you that I have sent you: When you bring the people out of Egypt, you and they will serve ⁵  God on this mountain.”

Jude 1:18

1:18 For they said to you, “In the end time there will come ⁶  scoffers, propelled by their own ungodly desires.” ⁷ 

Jude 1:1

Salutation

1:1 From Jude, ⁸  a slave ⁹  of Jesus Christ and brother of James, ¹⁰  to those who are called, wrapped in the love of ¹¹  God the Father and kept for ¹²  Jesus Christ.

Jude 1:18

1:18 For they said to you, “In the end time there will come ¹³  scoffers, propelled by their own ungodly desires.” ¹⁴ 

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ¹⁵ 

Jude 1:10

1:10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend. ¹⁶ 

Mark 16:20

16:20 They went out and proclaimed everywhere, while the Lord worked with them and confirmed the word through the accompanying signs.]]

Acts 7:9

7:9 The ¹⁷  patriarchs, because they were jealous of Joseph, sold ¹⁸  him into Egypt. But ¹⁹  God was with him,

Acts 7:2

7:2 So he replied, ²⁰  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ²¹  Abraham when he was in Mesopotamia, before he settled in Haran,

Acts 4:17

4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ²²  to anyone in this name.”

[1:13]  ¹ tn Heb “Haggai, the messenger of the Lord, said by the message of the Lord to the people.” The Hebrew is highly repetitive; in keeping with contemporary English style this has been simplified in the translation.

[3:12]  ² tn Heb “And he said”; the word “replied” clarifies for English readers that speaker is God.

[3:12]  ³ tn The particle כִּי (ki) has the asseverative use here, “surely, indeed,” which is frequently found with oaths (R. J. Williams, Hebrew Syntax, 73, §449). The imperfect tense אֶהְיֶה (’ehyeh) could be rendered as the future tense, “I will be” or the present tense “I am” with you. The future makes the better sense in this case, since the subject matter is the future mission. But since it is a stative verb, the form will also lend itself nicely to explaining the divine name – he is the One who is eternally present – “I am with you always.”

[3:12]  ⁴ sn In view of Moses’ hesitancy, a sign is necessary to support the promise. A sign is often an unusual or miraculous event that introduces, authenticates, or illustrates the message. One expects a direct connection between the sign and the message (for a helpful discussion, see S. Porúbcan, “The Word ’OT in Isaia 7,14,” CBQ 22 [1960]: 144-49). In this passage the sign is a confirming one, i.e., when Israel worships at the mountain that will be the proof that God delivered them from Egypt. Thus, the purpose of the exodus that makes possible the worship will be to prove that it was God who brought it about. In the meantime, Moses will have to trust in Yahweh.

[3:12]  ⁵ tn The verb תַּעַבְדוּן (ta’avdun, “you will serve”) is one of the foremost words for worship in the Torah. Keeping the commandments and serving Yahweh usually sum up the life of faith; the true worshiper seeks to obey him. The highest title anyone can have in the OT is “the servant of Yahweh.” The verb here could be rendered interpretively as “worship,” but it is better to keep it to the basic idea of serving because that emphasizes an important aspect of worship, and it highlights the change from Israel’s serving Egypt, which has been prominent in the earlier chapters. The words “and they” are supplied to clarify for English readers that the subject of the verb is plural (Moses and the people), unlike the other second person forms in vv. 10 and 12, which are singular.

[1:18]  ⁶ tn Grk “be.”

[1:18]  ⁷ tn Grk “going according to their own desires of ungodliness.”

[1:1]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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.

[1:18]  ¹³ tn Grk “be.”

[1:18]  ¹⁴ tn Grk “going according to their own desires of ungodliness.”

[1:2]  ¹⁵ tn Grk “may mercy and peace and love be multiplied to you.”

[1:10]  ¹⁶ tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.

[7:9]  ¹⁷ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:9]  ¹⁸ tn The meaning “sell” for the middle voice of ἀποδίδωμι (apodidwmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12-36, esp. v. 28.

[7:9]  ¹⁹ tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.

[7:2]  ²⁰ tn Grk “said.”

[7:2]  ²¹ tn Or “ancestor”; Grk “father.”

[4:17]  ²² tn Or “speak no longer.”