Discovery BoxLeviticus 25:42-46
Context25:42 Since they are my servants whom I brought out from the land of Egypt, they must not be sold in a slave sale. 1 25:43 You must not rule over him harshly, 2 but you must fear your God.
25:44 “‘As for your male and female slaves 3 who may belong to you – you may buy male and female slaves from the nations all around you. 4 25:45 Also you may buy slaves 5 from the children of the foreigners who reside with you, and from their families that are 6 with you, whom they have fathered in your land, they may become your property. 25:46 You may give them as inheritance to your children after you to possess as property. You may enslave them perpetually. However, as for your brothers the Israelites, no man may rule over his brother harshly. 7
Joshua 9:22-23
Context9:22 8 Joshua summoned the Gibeonites 9 and said to them, “Why did you trick 10 us by saying, ‘We live far away from you,’ when you really live nearby? 11 9:23 Now you are condemned to perpetual servitude as woodcutters and water carriers for the house of my God.” 12
Joshua 9:27
Context9:27 and that day made them woodcutters and water carriers for the community and for the altar of the Lord at the divinely chosen site. (They continue in that capacity to this very day.) 13
Joshua 11:19-20
Context11:19 No city made peace with the Israelites (except the Hivites living in Gibeon); 14 they had to conquer all of them, 15 11:20 for the Lord determined to make them obstinate so they would attack Israel. He wanted Israel to annihilate them without mercy, as he had instructed Moses. 16
Joshua 16:10
Context16:10 The Ephraimites 17 did not conquer the Canaanites living in Gezer. The Canaanites live among the Ephraimites to this very day and do hard labor as their servants.
Jude 1:1
Context1:1 From Jude, 18 a slave 19 of Jesus Christ and brother of James, 20 to those who are called, wrapped in the love of 21 God the Father and kept for 22 Jesus Christ.
Jude 1:1
Context1:1 From Jude, 23 a slave 24 of Jesus Christ and brother of James, 25 to those who are called, wrapped in the love of 26 God the Father and kept for 27 Jesus Christ.
Jude 1:1
Context1:1 From Jude, 28 a slave 29 of Jesus Christ and brother of James, 30 to those who are called, wrapped in the love of 31 God the Father and kept for 32 Jesus Christ.
Jude 1:21-22
Context1:21 maintain 33 yourselves in the love of God, while anticipating 34 the mercy of our Lord Jesus Christ that brings eternal life. 35 1:22 And have mercy on those who waver;
Psalms 120:7
Context120:7 I am committed to peace, 36
but when I speak, they want to make war. 37
Luke 19:14
Context19:14 But his citizens 38 hated 39 him and sent a delegation after him, saying, ‘We do not want this man 40 to be king 41 over us!’
[25:42] 1 tn Or perhaps reflexive Niphal rather than passive, “they shall not sell themselves [as in] a slave sale.”
[25:43] 2 tn Heb “You shall not rule in him in violence”; cf. NASB “with severity”; NIV “ruthlessly.”
[25:44] 3 tn Heb “And your male slave and your female slave.” Smr has these as plural terms, “slaves,” not singular.
[25:44] 4 tn Heb “ from the nations which surround you, from them you shall buy male slave and female slave.”
[25:45] 5 tn The word “slaves” is not in the Hebrew text, but is implied here.
[25:45] 6 tn Heb “family which is” (i.e., singular rather than plural).
[25:46] 7 tn Heb “and your brothers, the sons of Israel, a man in his brother you shall not rule in him in violence.”
[9:22] 8 sn Verses 22-27 appear to elaborate on v. 21b.
[9:22] 11 tn Heb “live in our midst?”
[9:23] 12 tn Heb “Now you are cursed and a servant will not be cut off from you, woodcutters and water carriers for the house of my God.”
[9:27] 13 tn Heb “and Joshua made them in that day woodcutters and water carriers for the community, and for the altar of the
[11:19] 14 tn The LXX omits this parenthetical note, which may represent a later scribal addition.
[11:19] 15 tn Heb “the whole they took in battle.”
[11:20] 16 tn Heb “for from the
[16:10] 17 tn Heb “they”; the referent (the Ephraimites) has been specified in the translation for clarity.
[1:1] 18 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] 19 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] 20 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] 21 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] 22 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] 23 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] 24 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] 25 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] 26 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] 27 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] 28 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] 29 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] 30 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] 31 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] 32 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.
[1:21] 34 tn Or “waiting for.”
[1:21] 35 tn Grk “unto eternal life.”
[120:7] 37 tn Heb “they [are] for war.”
[19:14] 38 tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).
[19:14] 39 tn The imperfect is intense in this context, suggesting an ongoing attitude.
[19:14] 40 tn Grk “this one” (somewhat derogatory in this context).
