Discovery BoxMalachi 3:5
Context3:5 “I 1 will come to you in judgment. I will be quick to testify against those who practice divination, those who commit adultery, those who break promises, 2 and those who exploit workers, widows, and orphans, 3 who refuse to help 4 the immigrant 5 and in this way show they do not fear me,” says the Lord who rules over all.
Genesis 31:50
Context31:50 If you mistreat my daughters or if you take wives besides my daughters, although no one else is with us, realize 6 that God is witness to your actions.” 7
Jude 1:10
Context1:10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend. 8
Jude 1:1
Context1:1 From Jude, 9 a slave 10 of Jesus Christ and brother of James, 11 to those who are called, wrapped in the love of 12 God the Father and kept for 13 Jesus Christ.
Jude 1:5
Context1:5 Now I desire to remind you (even though you have been fully informed of these facts 14 once for all 15 ) that Jesus, 16 having saved the 17 people out of the land of Egypt, later 18 destroyed those who did not believe.
Jeremiah 42:5
Context42:5 They answered Jeremiah, “May the Lord be a true and faithful witness against us if we do not do just as 19 the Lord sends you to tell us to do.
Micah 1:2
Context1:2 Listen, all you nations! 20
Pay attention, all inhabitants of earth! 21
The sovereign Lord will testify 22 against you;
[3:5] 1 tn The first person pronoun (a reference to the
[3:5] 2 tn Heb “those who swear [oaths] falsely.” Cf. NIV “perjurers”; TEV “those who give false testimony”; NLT “liars.”
[3:5] 3 tn Heb “and against the oppressors of the worker for a wage, [the] widow and orphan.”
[3:5] 4 tn Heb “those who turn aside.”
[3:5] 5 tn Or “resident foreigner”; NIV “aliens”; NRSV “the alien.”
[31:50] 7 tn Heb “between me and you.”
[1:10] 8 tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.
[1:1] 9 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] 10 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] 11 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] 12 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] 13 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.
[1:5] 14 tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidota") is an implied ὑμᾶς (Jumas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.
[1:5] 15 tc ‡ Some translations take ἅπαξ (Japax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (Joti) clause. The reading of NA27, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta {oti [Jo] kurio" {apax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (Ì72 A B C2 33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, swsas).
[1:5] 16 tc ‡ The reading ᾿Ιησοῦς (Ihsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (qeos, “God”) for ᾿Ιησοῦς (though Ì72 has the intriguing reading θεὸς Χριστός [qeos Cristos, “God Christ”] for ᾿Ιησοῦς). In addition to the evidence supplied in NA27 for this reading, note also {88 322 323 424c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.
[1:5] 17 tn Or perhaps “a,” though this is less likely.
[1:5] 18 tn Grk “the second time.”
[42:5] 19 tn Heb “do according to all the word which.”
[1:2] 20 tn Heb “O peoples, all of them.”
[1:2] 21 tn Heb “O earth and all its fullness”; KJV “and all that therein is.”
[1:2] 22 tn Heb “May the sovereign
[1:2] 23 tn Heb “the
[1:2] 24 tn Or “his holy temple” (KJV, NAB, NASB, NIV, NRSV, NLT). This refers to the Lord’s dwelling in heaven, however, rather than the temple in Jerusalem (note the following verse, which describes a theophany).
