Matthew 26:71

26:71 When ¹  he went out to the gateway, another slave girl ²  saw him and said to the people there, “This man was with Jesus the Nazarene.”

Numbers 6:13

Fulfilling the Vows

6:13 “‘Now this is the law of the Nazirite: When the days of his separation are fulfilled, he must be brought ³  to the entrance of the tent of meeting,

Jude 1:5

1:5 Now I desire to remind you (even though you have been fully informed of these facts ⁴  once for all ⁵ ) that Jesus, ⁶  having saved the ⁷  people out of the land of Egypt, later ⁸  destroyed those who did not believe.

Jude 1:1

Salutation

1:1 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 1:11

1:11 Woe to them! For they have traveled down Cain’s path, ¹⁴  and because of greed ¹⁵  have abandoned themselves ¹⁶  to ¹⁷  Balaam’s error; hence, ¹⁸  they will certainly perish ¹⁹  in Korah’s rebellion.

Psalms 69:9-10

69:9 Certainly ²⁰  zeal for ²¹  your house ²²  consumes me;

I endure the insults of those who insult you. ²³ 

69:10 I weep and refrain from eating food, ²⁴ 

which causes others to insult me. ²⁵ 

Isaiah 53:1-2

53:1 Who would have believed ²⁶  what we ²⁷  just heard? ²⁸ 

When ²⁹  was the Lord’s power ³⁰  revealed through him?

53:2 He sprouted up like a twig before God, ³¹ 

like a root out of parched soil; ³² 

he had no stately form or majesty that might catch our attention, ³³ 

no special appearance that we should want to follow him. ³⁴ 

Amos 2:10-12

2:10 I brought you up from the land of Egypt;

I led you through the wilderness for forty years

so you could take the Amorites’ land as your own.

2:11 I made some of your sons prophets

and some of your young men Nazirites. ³⁵ 

Is this not true, you Israelites?”

The Lord is speaking!

2:12 “But you made the Nazirites drink wine; ³⁶ 

you commanded the prophets, ‘Do not prophesy!’

John 1:45-46

1:45 Philip found Nathanael ³⁷  and told him, “We have found the one Moses wrote about in the law, and the prophets also ³⁸  wrote about – Jesus of Nazareth, the son of Joseph.” 1:46 Nathanael ³⁹  replied, ⁴⁰  “Can anything good come out of Nazareth?” ⁴¹  Philip replied, ⁴²  “Come and see.”

Acts 24:5

24:5 For we have found ⁴³  this man to be a troublemaker, ⁴⁴  one who stirs up riots ⁴⁵  among all the Jews throughout the world, and a ringleader ⁴⁶  of the sect of the Nazarenes. ⁴⁷ 

[26:71]  ¹ tn Here δέ (de) has not been translated.

[26:71]  ² tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).

[6:13]  ³ tn The Hebrew text has “he/one shall bring him”; since there is no expressed subject, this verb should be taken in the passive sense – “he shall be brought.” Since the context suggests an obligatory nuance, the translation “he must be brought” has been used. Some scholars solve the problem by emending the Hebrew text here, but there is no manuscript evidence to support the emendation.

[1:5]  ⁴ 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]  ⁵ 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]  ⁶ 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 Or^1739mg), 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 {88 322 323 424^c 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]  ⁷ tn Or perhaps “a,” though this is less likely.

[1:5]  ⁸ tn Grk “the second time.”

[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.

[1:11]  ¹⁴ tn Or “they have gone the way of Cain.”

[1:11]  ¹⁵ tn Grk “for wages.”

[1:11]  ¹⁶ tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).

[1:11]  ¹⁷ tn Or “in.”

[1:11]  ¹⁸ tn Grk “and.” See note on “perish” later in this verse.

[1:11]  ¹⁹ tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).

[69:9]  ²⁰ tn Or “for.” This verse explains that the psalmist’s suffering is due to his allegiance to God.

[69:9]  ²¹ tn Or “devotion to.”

[69:9]  ²² sn God’s house, the temple, here represents by metonymy God himself.

[69:9]  ²³ tn Heb “the insults of those who insult you fall upon me.”

[69:10]  ²⁴ sn Fasting was a practice of mourners. By refraining from normal activities such as eating food, the mourner demonstrated the sincerity of his sorrow.

[69:10]  ²⁵ tn Heb “and it becomes insults to me.”

[53:1]  ²⁶ tn The perfect has a hypothetical force in this rhetorical question. For another example, see Gen 21:7.

[53:1]  ²⁷ sn The speaker shifts here from God to an unidentified group (note the first person plural pronouns throughout vv. 1-6). The content of the speech suggests that the prophet speaks here as representative of the sinful nation Israel. The group acknowledges its sin and recognizes that the servant suffered on their behalf.

[53:1]  ²⁸ tn The first half of v. 1 is traditionally translated, “Who has believed our report?” or “Who has believed our message?” as if the group speaking is lamenting that no one will believe what they have to say. But that doesn’t seem to be the point in this context. Here the group speaking does not cast itself in the role of a preacher or evangelist. No, they are repentant sinners, who finally see the light. The phrase “our report” can mean (1) the report which we deliver, or (2) the report which was delivered to us. The latter fits better here, where the report is most naturally taken as the announcement that has just been made in 52:13-15.

[53:1]  ²⁹ tn Heb “to whom” (so KJV, NASB, NIV, NRSV).

[53:1]  ³⁰ tn Heb “the arm of the Lord.” The “arm of the Lord” is a metaphor of military power; it pictures the Lord as a warrior who bares his arm, takes up his weapon, and crushes his enemies (cf. 51:9-10; 63:5-6). But Israel had not seen the Lord’s military power at work in the servant.

[53:2]  ³¹ tn Heb “before him.” Some suggest an emendation to “before us.” If the third singular suffix of the Hebrew text is retained, it probably refers to the Lord (see v. 1b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74.

[53:2]  ³² sn The metaphor in this verse suggests insignificance.

[53:2]  ³³ tn Heb “that we might see him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.

[53:2]  ³⁴ tn Heb “that we should desire him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.

[2:11]  ³⁵ tn Or perhaps “religious devotees” (also in the following verse). The Hebrew term נָזִיר (nazir) refers to one who “consecrated” or “devoted” to God (see Num 6:1-21).

[2:12]  ³⁶ sn Nazirites were strictly forbidden to drink wine (Num 6:2-3).

[1:45]  ³⁷ sn Nathanael is traditionally identified with Bartholomew (although John never describes him as such). He appears here after Philip, while in all lists of the twelve except in Acts 1:13, Bartholomew follows Philip. Also, the Aramaic Bar-tolmai means “son of Tolmai,” the surname; the man almost certainly had another name.

[1:45]  ³⁸ tn “Also” is not in the Greek text, but is implied.

[1:46]  ³⁹ tn Grk “And Nathanael.”

[1:46]  ⁴⁰ tn Grk “said to him.”

[1:46]  ⁴¹ sn Can anything good come out of Nazareth? may be a local proverb expressing jealousy among the towns.

[1:46]  ⁴² tn Grk “And Philip said to him.”

[24:5]  ⁴³ tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[24:5]  ⁴⁴ tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”

[24:5]  ⁴⁵ tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).

[24:5]  ⁴⁶ tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).

[24:5]  ⁴⁷ sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.