Discovery BoxJude 1:1-2
Context1:1 From Jude, 1 a slave 2 of Jesus Christ and brother of James, 3 to those who are called, wrapped in the love of 4 God the Father and kept for 5 Jesus Christ. 1:2 May mercy, peace, and love be lavished on you! 6
Jude 1:1
Context1:1 From Jude, 7 a slave 8 of Jesus Christ and brother of James, 9 to those who are called, wrapped in the love of 10 God the Father and kept for 11 Jesus Christ.
Psalms 106:12
Context106:12 They believed his promises; 12
they sang praises to him.
Psalms 107:8
Context107:8 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people! 13
Psalms 107:15
Context107:15 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people! 14
Psalms 107:21-22
Context107:21 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people! 15
107:22 Let them present thank offerings,
and loudly proclaim what he has done! 16
Isaiah 12:1-6
Context12:1 At that time 17 you will say:
“I praise you, O Lord,
for even though you were angry with me,
your anger subsided, and you consoled me.
12:2 Look, God is my deliverer! 18
I will trust in him 19 and not fear.
For the Lord gives me strength and protects me; 20
he has become my deliverer.” 21
12:3 Joyfully you will draw water
from the springs of deliverance. 22
12:4 At that time 23 you will say:
“Praise the Lord!
Ask him for help! 24
Publicize his mighty acts among the nations!
Make it known that he is unique! 25
12:5 Sing to the Lord, for he has done magnificent things,
let this be known 26 throughout the earth!
12:6 Cry out and shout for joy, O citizens of Zion,
for the Holy One of Israel 27 acts mightily 28 among you!”
Isaiah 51:10-11
Context51:10 Did you not dry up the sea,
the waters of the great deep?
Did you not make 29 a path through the depths of the sea,
so those delivered from bondage 30 could cross over?
51:11 Those whom the Lord has ransomed will return;
they will enter Zion with a happy shout.
Unending joy will crown them, 31
happiness and joy will overwhelm 32 them;
grief and suffering will disappear. 33
Revelation 15:3
Context15:3 They 34 sang the song of Moses the servant 35 of God and the song of the Lamb: 36
“Great and astounding are your deeds,
Lord God, the All-Powerful! 37
Just 38 and true are your ways,
King over the nations! 39
[1:1] 1 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] 2 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] 3 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] 4 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] 5 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.
[1:2] 6 tn Grk “may mercy and peace and love be multiplied to you.”
[1:1] 7 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] 8 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] 9 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] 10 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] 11 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.
[106:12] 12 tn Heb “his words.”
[107:8] 13 tn Heb “and [for] his amazing deeds for the sons of man.”
[107:15] 14 tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.
[107:21] 15 tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.
[107:22] 16 tn Heb “and let them proclaim his works with a ringing cry.”
[12:1] 17 tn Or “in that day” (KJV).
[12:2] 18 tn Or “salvation” (KJV, NIV, NRSV).
[12:2] 19 tn The words “in him” are supplied in the translation for clarification.
[12:2] 20 tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.
[12:2] 21 tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”
[12:3] 22 tn Or “salvation” (so many English versions, e.g., KJV, NAB, NIV, NRSV, NLT); CEV “victory.”
[12:4] 23 tn Or “in that day” (KJV).
[12:4] 24 tn Heb “call in his name,” i.e., “invoke his name.”
[12:4] 25 tn Heb “bring to remembrance that his name is exalted.” The Lord’s “name” stands here for his character and reputation.
[12:5] 26 tc The translation follows the marginal reading (Qere), which is a Hophal participle from יָדַע (yada’), understood here in a gerundive sense.
[12:6] 27 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[12:6] 28 tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.
[51:10] 29 tn The Hebrew text reads literally, “Are you not the one who dried up the sea, the waters of the great deep, who made…?”
[51:10] 30 tn Heb “the redeemed” (so ASV, NASB, NIV, NRSV); KJV “the ransomed.”
[51:11] 31 tn Heb “[will be] on their head[s].” “Joy” may be likened here to a crown (cf. 2 Sam 1:10). The statement may also be an ironic twist on the idiom “earth/dust on the head” (cf. 2 Sam 1:2; 13:19; 15:32; Job 2:12), referring to a mourning practice.
[51:11] 32 tn Heb “overtake” (so NIV); NASB “they will obtain.”
[51:11] 33 tn Heb “grief and groaning will flee.”
[15:3] 34 tn Here καί (kai) has not been translated.
[15:3] 35 tn See the note on the word “servants” in 1:1.
[15:3] 36 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:3] 37 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
[15:3] 38 tn Or “righteous,” although the context favors justice as the theme.
[15:3] 39 tc Certain
