Discovery BoxJude 1:1
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.
Jude 1:1
Context1:1 From Jude, 6 a slave 7 of Jesus Christ and brother of James, 8 to those who are called, wrapped in the love of 9 God the Father and kept for 10 Jesus Christ.
Nehemiah 4:2-4
Context4:2 and in the presence of his colleagues 11 and the army of Samaria 12 he said, “What are these feeble Jews doing? Will they be left to themselves? 13 Will they again offer sacrifice? Will they finish this in a day? Can they bring these burnt stones to life again from piles of dust?”
4:3 Then Tobiah the Ammonite, who was close by, said, “If even a fox were to climb up on what they are building, it would break down their wall of stones!”
4:4 Hear, O our God, for we are despised! Return their reproach on their own head! Reduce them to plunder in a land of exile!
Psalms 123:3-4
Context123:3 Show us favor, O Lord, show us favor!
For we have had our fill of humiliation, and then some. 14
of the taunts of the self-assured,
of the contempt of the proud.
Luke 16:14
Context16:14 The Pharisees 16 (who loved money) heard all this and ridiculed 17 him.
Luke 18:9
Context18:9 Jesus 18 also told this parable to some who were confident that they were righteous and looked down 19 on everyone else.
John 7:48-52
Context7:48 None of the rulers 20 or the Pharisees have believed in him, have they? 21 7:49 But this rabble 22 who do not know the law are accursed!”
7:50 Nicodemus, who had gone to Jesus 23 before and who was one of the rulers, 24 said, 25 7:51 “Our law doesn’t condemn 26 a man unless it first hears from him and learns 27 what he is doing, does it?” 28 7:52 They replied, 29 “You aren’t from Galilee too, are you? 30 Investigate carefully and you will see that no prophet 31 comes from Galilee!”
[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.
[1:1] 6 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] 7 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] 8 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] 9 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] 10 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.
[4:2] 12 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[4:2] 13 tc The Hebrew text is difficult here. The present translation follows the MT, but the text may be corrupt. H. G. M. Williamson (Ezra, Nehemiah [WBC], 213-14) translates these words as “Will they commit their cause to God?” suggesting that MT לָהֶם (lahem, “to them”) should be emended to לֵאלֹהִים (lelohim, “to God”), a proposal also found in the apparatus of BHS. In his view later scribes altered the phrase out of theological motivations. J. Blenkinsopp’s translation is similar: “Are they going to leave it all to God?” (Ezra–Nehemiah [OTL], 242-44). However, a problem for this view is the absence of external evidence to support the proposed emendation. The sense of the MT reading may be the notion that the workers – if left to their own limited resources – could not possibly see such a demanding and expensive project through to completion. This interpretation understands the collocation עָזַב (’azav, “to leave”) plus לְ (lÿ, “to”) to mean “commit a matter to someone,” with the sense in this verse “Will they leave the building of the fortified walls to themselves?”
[123:3] 14 tn Heb “for greatly we are filled [with] humiliation.”
[123:4] 15 tn Heb “greatly our soul is full to it.”
[16:14] 16 sn See the note on Pharisees in 5:17.
[16:14] 17 tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).
[18:9] 18 tn Grk “He”; the referent has been specified in the translation for clarity.
[18:9] 19 tn Grk “and despised.” This is a second parable with an explanatory introduction.
[7:48] 20 sn The chief priests and Pharisees (John 7:45) is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. Likewise the term ruler here denotes a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in John 3:1, and Nicodemus also speaks up in this episode (John 7:50).
[7:48] 21 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “have they?”).
[7:49] 22 tn Grk “crowd.” “Rabble” is a good translation here because the remark by the Pharisees is so derogatory.
[7:50] 23 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:50] 24 tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.
[7:50] 25 tn Grk “said to them.”
[7:51] 28 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does it?”).
[7:52] 29 tn Grk “They answered and said to him.”
[7:52] 30 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).
[7:52] 31 tc At least one early and important ms (Ì66*) places the article before “prophet” (ὁ προφήτης, Jo profhths), making this a reference to the “prophet like Moses” mentioned in Deut 18:15.
