Discovery BoxJude 1:3
Context1:3 Dear friends, although I have been eager to write to you 1 about our common salvation, I now feel compelled 2 instead to write to encourage 3 you to contend earnestly 4 for the faith 5 that was once for all 6 entrusted to the saints. 7
Jude 1:8-9
Context1:8 Yet these men, 8 as a result of their dreams, 9 defile the flesh, reject authority, 10 and insult 11 the glorious ones. 12 1:9 But even 13 when Michael the archangel 14 was arguing with the devil and debating with him 15 concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!”
Luke 1:10-13
Context1:10 Now 16 the whole crowd 17 of people were praying outside at the hour of the incense offering. 18 1:11 An 19 angel of the Lord, 20 standing on the right side of the altar of incense, appeared 21 to him. 1:12 And Zechariah, visibly shaken when he saw the angel, 22 was seized with fear. 23 1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, 24 and your wife Elizabeth will bear you a son; you 25 will name him John. 26
Luke 1:19
Context1:19 The 27 angel answered him, “I am Gabriel, who stands 28 in the presence of God, and I was sent to speak to you and to bring 29 you this good news.
Luke 1:26-38
Context1:26 In the sixth month of Elizabeth’s pregnancy, 30 the angel Gabriel 31 was sent by 32 God to a town of Galilee called Nazareth, 33 1:27 to a virgin engaged 34 to a man whose name was Joseph, a descendant of David, 35 and the virgin’s name was Mary. 1:28 The 36 angel 37 came 38 to her and said, “Greetings, favored one, 39 the Lord is with you!” 40 1:29 But 41 she was greatly troubled 42 by his words and began to wonder about the meaning of this greeting. 43 1:30 So 44 the angel said to her, “Do not be afraid, 45 Mary, for you have found favor 46 with God! 1:31 Listen: 47 You will become pregnant 48 and give birth to 49 a son, and you will name him 50 Jesus. 51 1:32 He 52 will be great, 53 and will be called the Son of the Most High, 54 and the Lord God will give him the throne of his father 55 David. 1:33 He 56 will reign over the house of Jacob 57 forever, and his kingdom will never end.” 1:34 Mary 58 said to the angel, “How will this be, since I have not had sexual relations with 59 a man?” 1:35 The angel replied, 60 “The Holy Spirit will come upon you, and the power of the Most High will overshadow 61 you. Therefore the child 62 to be born 63 will be holy; 64 he will be called the Son of God.
1:36 “And look, 65 your relative 66 Elizabeth has also become pregnant with 67 a son in her old age – although she was called barren, she is now in her sixth month! 68 1:37 For nothing 69 will be impossible with God.” 1:38 So 70 Mary said, “Yes, 71 I am a servant 72 of the Lord; let this happen to me 73 according to your word.” 74 Then 75 the angel departed from her.
Luke 2:8-14
Context2:8 Now 76 there were shepherds 77 nearby 78 living out in the field, keeping guard 79 over their flock at night. 2:9 An 80 angel of the Lord 81 appeared to 82 them, and the glory of the Lord shone around them, and they were absolutely terrified. 83 2:10 But the angel said to them, “Do not be afraid! Listen carefully, 84 for I proclaim to you good news 85 that brings great joy to all the people: 2:11 Today 86 your Savior is born in the city 87 of David. 88 He is Christ 89 the Lord. 2:12 This 90 will be a sign 91 for you: You will find a baby wrapped in strips of cloth and lying in a manger.” 92 2:13 Suddenly 93 a vast, heavenly army 94 appeared with the angel, praising God and saying,
2:14 “Glory 95 to God in the highest,
and on earth peace among people 96 with whom he is pleased!” 97
[1:3] 1 tn Grk “while being quite diligent to write to you,” or “while making all haste to write to you.” Two issues are at stake: (1) whether σπουδή (spoudh) here means diligence, eagerness, or haste; (2) whether ποιούμενος γράφειν (poioumeno" grafein) is to be taken conatively (“I was about to write”) or progressively (“I was writing”). Without knowing more of the background, it is difficult to tell which option is to be preferred.
[1:3] 2 tn Grk “I had the necessity.” The term ἀνάγκη (anankh, “necessity”) often connotes urgency or distress. In this context, Jude is indicating that the more comprehensive treatment about the faith shared between himself and his readers was not nearly as urgent as the letter he found it now necessary to write.
[1:3] 3 tn Grk “encouraging.” Παρακαλῶν (parakalwn) is most likely a telic participle. In keeping with other participles of purpose, it is present tense and occurs after the main verb.
[1:3] 4 tn the verb ἐπαγωνίζομαι (epagwnizomai) is an intensive form of ἀγωνίζομαι (agwnizomai). As such, the notion of struggling, fighting, contending, etc. is heightened.
[1:3] 5 tn Τῇ πίστει (th pistei) here is taken as a dative of advantage (“on behalf of the faith”). Though rare (see BDAG 820 s.v. 3), it is not unexampled and must have this meaning here.
[1:3] 6 sn The adverb once for all (ἅπαξ, Japax) seems to indicate that the doctrinal convictions of the early church had been substantially codified. That is to say, Jude could appeal to written documents of the Christian faith in his arguments with the false teachers. Most likely, these documents were the letters of Paul and perhaps one or more gospels. First and Second Peter may also have been among the documents Jude has in mind (see also the note on the phrase entrusted to the saints in this verse).
[1:3] 7 sn I now feel compelled instead…saints. Apparently news of some crisis has reached Jude, prompting him to write a different letter than what he had originally planned. A plausible scenario (assuming authenticity of 2 Peter or at least that there are authentic Petrine snippets in it) is that after Peter’s death, Jude intended to write to the same Gentile readers that Peter had written to (essentially, Paul’s churches). Jude starts by affirming that the gospel the Gentiles had received from Paul was the same as the one the Jewish Christians had received from the other apostles (our common salvation). But in the midst of writing this letter, Jude felt that the present crisis deserved another, shorter piece. The crisis, as the letter reveals, is that the false teachers whom Peter prophesied have now infiltrated the church. The letter of Jude is thus an ad hoc letter, intended to confirm the truth of Peter’s letter and encourage the saints to ground their faith in the written documents of the nascent church, rather than listen to the twisted gospel of the false teachers. In large measure, the letter of Jude illustrates the necessity of clinging to the authority of scripture as opposed to those who claim to be prophets.
[1:8] 8 tn The reference is now to the false teachers.
[1:8] 9 tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (|outoi, “these”), though the particular relationship is not clear. It could mean, “while dreaming,” “by dreaming,” or “because of dreaming.” This translation has adopted the last option as Jude’s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle ἐνυπνιαζόμενοι was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.
[1:8] 10 tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: “they deny our Master and Lord, Jesus Christ.”
[1:8] 11 tn The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.”
[1:8] 12 sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them).
[1:9] 13 tn The word “even” is not in Greek; it is implied by the height of the contrast.
[1:9] 14 sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.
[1:9] 15 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] 16 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
[1:10] 17 tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.
[1:10] 18 tn The “hour of the incense offering” is another way to refer to the time of sacrifice.
[1:11] 19 tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.
[1:11] 20 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[1:11] 21 sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).
[1:12] 22 tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[1:12] 23 tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).
[1:13] 24 tn The passive means that the prayer was heard by God.
[1:13] 25 tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.
[1:13] 26 tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.
[1:19] 27 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:19] 28 tn Grk “the one who is standing before God.”
[1:19] 29 tn Grk “to announce these things of good news to you.”
[1:26] 30 tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.
[1:26] 31 sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.
[1:26] 32 tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.
[1:26] 33 sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.
[1:27] 34 tn Or “promised in marriage.”
[1:27] 35 tn Grk “Joseph, of the house of David.”
[1:28] 36 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:28] 37 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
[1:28] 38 tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[1:28] 39 tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.
[1:28] 40 tc Most
[1:29] 41 tc Most
[1:29] 42 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
[1:29] 43 tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).
[1:30] 44 tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.
[1:30] 45 sn Do not be afraid. See 1:13 for a similar statement to Zechariah.
[1:31] 47 tn Grk “And behold.”
[1:31] 48 tn Grk “you will conceive in your womb.”
[1:31] 50 tn Grk “you will call his name.”
[1:31] 51 tn See v. 13 for a similar construction.
[1:32] 53 sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.
[1:32] 54 sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.
[1:33] 56 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.
[1:33] 57 tn Or “over Israel.”
[1:34] 58 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:34] 59 tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.
[1:35] 60 tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.
[1:35] 61 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
[1:35] 62 tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”
[1:35] 63 tc A few
[1:35] 64 tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.
[1:36] 66 tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.
[1:36] 67 tn Or “has conceived.”
[1:36] 68 tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.
[1:37] 69 tn In Greek, the phrase πᾶν ῥῆμα (pan rJhma, “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.
[1:38] 70 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
[1:38] 72 tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman 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. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.
[1:38] 73 tn Grk “let this be to me.”
[1:38] 74 sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.
[1:38] 75 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:8] 76 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:8] 77 sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca.
[2:8] 78 tn Grk “in that region.”
[2:8] 79 tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”
[2:9] 80 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[2:9] 81 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.
[2:9] 82 tn Or “stood in front of.”
[2:9] 83 tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).
[2:10] 85 tn Grk “I evangelize to you great joy.”
[2:11] 86 sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).
[2:11] 87 tn Or “town.” See the note on “city” in v. 4.
[2:11] 88 tn This is another indication of a royal, messianic connection.
[2:11] 89 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:12] 90 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:12] 91 sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.
[2:12] 92 tn Or “a feeding trough,” see Luke 2:7.
[2:13] 93 tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:13] 94 tn Grk “a multitude of the armies of heaven.”
[2:14] 95 sn Glory here refers to giving honor to God.
[2:14] 96 tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.
[2:14] 97 tc Most witnesses (א2 B2 L Θ Ξ Ψ Ë1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).
