Matthew 10:5-6

10:5 Jesus sent out these twelve, instructing them as follows: ¹  “Do not go to Gentile regions ²  and do not enter any Samaritan town. ³  10:6 Go ⁴  instead to the lost sheep of the house of Israel.

Matthew 11:21-23

11:21 “Woe to you, Chorazin! ⁵  Woe to you, Bethsaida! If ⁶  the miracles ⁷  done in you had been done in Tyre ⁸  and Sidon, ⁹  they would have repented long ago in sackcloth and ashes. 11:22 But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you! 11:23 And you, Capernaum, ¹⁰  will you be exalted to heaven? ¹¹  No, you will be thrown down to Hades! ¹²  For if the miracles done among you had been done in Sodom, it would have continued to this day.

Genesis 49:13

49:13 Zebulun will live ¹³  by the haven of the sea

and become a haven for ships;

his border will extend to Sidon. ¹⁴ 

Joshua 11:8

11:8 The Lord handed them over to Israel and they struck them down and chased them all the way to Greater Sidon, ¹⁵  Misrephoth Maim, ¹⁶  and the Mizpah Valley to the east. They struck them down until no survivors remained.

Joshua 13:6

13:6 I will drive out before the Israelites all who live in the hill country from Lebanon to Misrephoth Maim, ¹⁷  all the Sidonians; you be sure to parcel it out to Israel as I instructed you.” ¹⁸ 

Joshua 19:28-29

19:28 and on to Ebron, ¹⁹  Rehob, Hammon, and Kanah, as far as Greater Sidon. ²⁰  19:29 It then turned toward Ramah as far as the fortified city of Tyre, ²¹  turned to Hosah, and ended at the sea near Hebel, Aczib,

Jude 1:1

Salutation

1:1 From Jude, ²²  a slave ²³  of Jesus Christ and brother of James, ²⁴  to those who are called, wrapped in the love of ²⁵  God the Father and kept for ²⁶  Jesus Christ.

[10:5]  ¹ tn Grk “instructing them, saying.”

[10:5]  ² tn Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.

[10:5]  ³ tn Grk “town [or city] of the Samaritans.”

[10:6]  ⁴ tn Grk “But go.” The Greek μᾶλλον (mallon, “rather, instead”) conveys the adversative nuance here so that δέ (de) has not been translated.

[11:21]  ⁵ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

[11:21]  ⁶ tn This introduces a second class (contrary to fact) condition in the Greek text.

[11:21]  ⁷ tn Or “powerful deeds.”

[11:21]  ⁸ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[11:21]  ⁹ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

[11:23]  ¹⁰ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[11:23]  ¹¹ tn The interrogative particle introducing this question expects a negative reply.

[11:23]  ¹² sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Luke 10:15; 16:23; Rev 20:13-14).

[49:13]  ¹³ tn The verb שָׁכַן (shakhan) means “to settle,” but not necessarily as a permanent dwelling place. The tribal settlements by the sea would have been temporary and not the tribe’s territory.

[49:13]  ¹⁴ map For location see Map1 A1; JP3 F3; JP4 F3.

[11:8]  ¹⁵ map For location see Map1 A1; JP3 F3; JP4 F3.

[11:8]  ¹⁶ tn The meaning of the Hebrew name “Misrephoth Maim” is perhaps “lime-kilns by the water” (see HALOT 2:641).

[13:6]  ¹⁷ tn The meaning of the Hebrew name “Misrephoth Maim” is perhaps “lime-kilns by the water” (see HALOT 2:641).

[13:6]  ¹⁸ tn Heb “only you, assign it by lots to Israel as an inheritance as I commanded you.”

[19:28]  ¹⁹ tc Some Hebrew mss read “Abdon.”

[19:28]  ²⁰ map For location see Map1 A1; JP3 F3; JP4 F3.

[19:29]  ²¹ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[1:1]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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.