Joshua 10:22

10:22 Joshua said, “Open the cave’s mouth and bring the five kings ¹  out of the cave to me.”

Jude 1:1

Salutation

1:1 From Jude, ²  a slave ³  of Jesus Christ and brother of James, ⁴  to those who are called, wrapped in the love of ⁵  God the Father and kept for ⁶  Jesus Christ.

Job 21:30

21:30 that the evil man is spared

from the day of his misfortune,

that he is delivered ⁷ 

from the day of God’s wrath?

Amos 5:19

5:19 Disaster will be inescapable, ⁸ 

as if a man ran from a lion only to meet a bear,

then escaped ⁹  into a house,

leaned his hand against the wall,

and was bitten by a poisonous snake.

Amos 9:1

9:1 I saw the sovereign One ¹⁰  standing by the altar ¹¹  and he said, “Strike the tops of the support pillars, ¹²  so the thresholds shake!

Knock them down on the heads of all the people, ¹³ 

and I will kill the survivors ¹⁴  with the sword.

No one will be able to run away; ¹⁵ 

no one will be able to escape. ¹⁶ 

Matthew 27:66

27:66 So ¹⁷  they went with the soldiers ¹⁸  of the guard and made the tomb secure by sealing the stone.

[10:22]  ¹ tn Heb “these five kings.”

[1:1]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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.

[21:30]  ⁷ tn The verb means “to be led forth.” To be “led forth in the day of trouble” means to be delivered.

[5:19]  ⁸ tn The words “Disaster will be inescapable” are supplied in the translation for clarification.

[5:19]  ⁹ tn Heb “went” (so KJV, NRSV).

[9:1]  ¹⁰ tn Or “the Lord.” The Hebrew term translated “sovereign One” here is אֲדֹנָי (’adonay).

[9:1]  ¹¹ sn The altar is perhaps the altar at Bethel.

[9:1]  ¹² tn Or “the capitals.” The Hebrew singular form is collective.

[9:1]  ¹³ tn Heb “cut them off on the head of all of them.” The translation assumes the objective suffix on the verb refers to the tops of the pillars and that the following prepositional phrase refers to the people standing beneath. Another option is to take this phrase as referring to the pillars, in which case one could translate, “Knock all the tops of the pillars off.”

[9:1]  ¹⁴ tn Heb “the remnant of them.” One could possibly translate, “every last one of them” (cf. NEB “to the last man”). This probably refers to those who survive the collapse of the temple, which may symbolize the northern kingdom.

[9:1]  ¹⁵ tn Heb “a fugitive belonging to them will not run away.”

[9:1]  ¹⁶ tn Heb “a survivor belonging to them will not escape.”

[27:66]  ¹⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.

[27:66]  ¹⁸ tn Grk “with the guard.” The words “soldiers of the” have been supplied in the translation to prevent “guard” from being misunderstood as a single individual.