Joshua 1:2

1:2 “Moses my servant is dead. Get ready! ¹  Cross the Jordan River! ²  Lead these people into the land which I am ready to hand over to them. ³ 

Joshua 1:5

1:5 No one will be able to resist you ⁴  all the days of your life. As I was with Moses, so I will be with you. I will not abandon you or leave you alone.

Joshua 1:9

1:9 I repeat, ⁵  be strong and brave! Don’t be afraid and don’t panic, ⁶  for I, the Lord your God, am with you in all you do.” ⁷ 

Joshua 7:10

7:10 The Lord responded ⁸  to Joshua, “Get up! Why are you lying there face down? ⁹ 

Jude 1:14

1:14 Now Enoch, the seventh in descent beginning with Adam, ¹⁰  even prophesied of them, ¹¹  saying, “Look! The Lord is coming ¹²  with thousands and thousands ¹³  of his holy ones,

Jude 1:9-10

1:9 But even ¹⁴  when Michael the archangel ¹⁵  was arguing with the devil and debating with him ¹⁶  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!” 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. ¹⁷ 

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ¹⁸ 

Jude 1:17

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ¹⁹  foretold by the apostles of our Lord Jesus Christ. ²⁰ 

Jude 1:1

Salutation

1:1 From Jude, ²¹  a slave ²²  of Jesus Christ and brother of James, ²³  to those who are called, wrapped in the love of ²⁴  God the Father and kept for ²⁵  Jesus Christ.

Colossians 1:1

Salutation

1:1 From Paul, ²⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Ephesians 5:14

5:14 For everything made evident is light, and for this reason it says: ²⁷ 

“Awake, ²⁸  O sleeper! ²⁹ 

Rise from the dead,

and Christ will shine on you!” ³⁰ 

Philippians 2:12-13

Lights in the World

2:12 So then, my dear friends, just as you have always obeyed, not only in my presence but even more in my absence, continue working out your salvation with awe and reverence, ³¹  2:13 for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God.

Philippians 4:13

4:13 I am able to do all things ³²  through the one ³³  who strengthens me.

[1:2]  ¹ tn Heb “Get up!”

[1:2]  ² tn Heb “this Jordan”; the word “River” has been supplied in the translation for clarity (likewise in v. 11).

[1:2]  ³ tc Heb “Cross over this Jordan, you and all these people, to the land that I am giving to them, to the children of Israel.” The final phrase, “to the children of Israel,” is probably a later scribal addition specifying the identity of “these people/them.”

[1:5]  ⁴ tn Heb “A man will not stand before you.” The second person pronouns in this verse are singular, indicating Joshua is the addressee.

[1:9]  ⁵ tn Heb “Have I not commanded you?” The rhetorical question emphasizes the importance of the following command by reminding the listener that it is being repeated.

[1:9]  ⁶ tn Or perhaps, “don’t get discouraged!”

[1:9]  ⁷ tn Heb “in all which you go.”

[7:10]  ⁸ tn Heb “said.”

[7:10]  ⁹ tn Heb “Why are you falling on your face?”

[1:14]  ¹⁰ tn Grk “the seventh from Adam.”

[1:14]  ¹¹ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ¹² tn Grk “has come,” a proleptic aorist.

[1:14]  ¹³ 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.

[1:9]  ¹⁴ tn The word “even” is not in Greek; it is implied by the height of the contrast.

[1:9]  ¹⁵ sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

[1:9]  ¹⁶ tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”

[1:10]  ¹⁷ tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.

[1:2]  ¹⁸ tn Grk “may mercy and peace and love be multiplied to you.”

[1:17]  ¹⁹ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ²⁰ 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.

[1:1]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[5:14]  ²⁷ sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[5:14]  ²⁸ tn Grk “Rise up.”

[5:14]  ²⁹ tn The articular nominative participle ὁ καθεύδων (Jo kaqeudwn) is probably functioning as a nominative for vocative. Thus, it has been translated as “O sleeper.”

[5:14]  ³⁰ sn A composite quotation, possibly from Isa 26:19, 51:17, 52:1, and 60:1.

[2:12]  ³¹ tn Grk “with fear and trembling.” The Greek words φόβος and τρόμος both imply fear in a negative sense (L&N 25.251 and 16.6 respectively) while the former can also refer to respect and awe for deity (L&N 53.59). Paul’s use of the terms in other contexts refers to “awe and reverence in the presence of God” (P. T. O’Brien, Philippians [NIGTC], 284; see discussion on 282-84). The translation “awe and reverence” was chosen to portray the attitude the believer should have toward God as they consider their behavior in light of God working through Jesus Christ (2:6-11) and in the believer’s life (2:13) to accomplish their salvation.

[4:13]  ³² tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.

[4:13]  ³³ tc Although some excellent witnesses lack explicit reference to the one strengthening Paul (so א* A B D* I 33 1739 lat co Cl), the majority of witnesses (א² D² [F G] Ψ 075 1881 Ï sy) add Χριστῷ (Cristw) here (thus, “through Christ who strengthens me”). But this kind of reading is patently secondary, and is a predictable variant. Further, the shorter reading is much harder, for it leaves the agent unspecified.