Numbers 21:34

21:34 And the Lord said to Moses, “Do not fear him, for I have delivered him and all his people and his land into your hand. You will do to him what you did to King Sihon of the Amorites, who lived in Heshbon.

Deuteronomy 3:2

3:2 The Lord, however, said to me, “Don’t be afraid of him because I have already given him, his whole army, ¹  and his land to you. You will do to him exactly what you did to King Sihon of the Amorites who lived in Heshbon.”

Joshua 8:7

8:7 Then you rise up from your hiding place ²  and seize ³  the city. The Lord your God will hand it over to you.

Joshua 8:18

8:18 The Lord told Joshua, “Hold out toward Ai the curved sword in your hand, for I am handing the city ⁴  over to you.” So Joshua held out toward Ai the curved sword in his hand.

Joshua 10:8

10:8 The Lord told Joshua, “Don’t be afraid of them, for I am handing them over to you. ⁵  Not one of them can resist you.” ⁶ 

Joshua 10:19

10:19 But don’t you delay! Chase your enemies and catch them! ⁷  Don’t allow them to retreat to ⁸  their cities, for the Lord your God is handing them over to you.” ⁹ 

Joshua 21:44

21:44 The Lord made them secure, ¹⁰  in fulfillment of all he had solemnly promised their ancestors. ¹¹  None of their enemies could resist them. ¹² 

Joshua 23:14

23:14 “Look, today I am about to die. ¹³  You know with all your heart and being ¹⁴  that not even one of all the faithful promises the Lord your God made to you is left unfulfilled; every one was realized – not one promise is unfulfilled! ¹⁵ 

Joshua 24:8

24:8 Then I brought you to the land of the Amorites who lived east of the Jordan. They fought with you, but I handed them over to you; you conquered ¹⁶  their land and I destroyed them from before you.

Jude 1:4

1:4 For certain men ¹⁷  have secretly slipped in among you ¹⁸  – men who long ago ¹⁹  were marked out ²⁰  for the condemnation I am about to describe ²¹  – ungodly men who have turned the grace of our God into a license for evil ²²  and who deny our only Master ²³  and Lord, ²⁴  Jesus Christ.

Jude 1:21

1:21 maintain ²⁵  yourselves in the love of God, while anticipating ²⁶  the mercy of our Lord Jesus Christ that brings eternal life. ²⁷ 

Jude 1:1

Salutation

1:1 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 1:4

1:4 For certain men ³³  have secretly slipped in among you ³⁴  – men who long ago ³⁵  were marked out ³⁶  for the condemnation I am about to describe ³⁷  – ungodly men who have turned the grace of our God into a license for evil ³⁸  and who deny our only Master ³⁹  and Lord, ⁴⁰  Jesus Christ.

Jude 1:1

Salutation

1:1 From Jude, ⁴¹  a slave ⁴²  of Jesus Christ and brother of James, ⁴³  to those who are called, wrapped in the love of ⁴⁴  God the Father and kept for ⁴⁵  Jesus Christ.

Jude 1:13

1:13 wild sea waves, ⁴⁶  spewing out the foam of ⁴⁷  their shame; ⁴⁸  wayward stars ⁴⁹  for whom the utter depths of eternal darkness ⁵⁰  have been reserved.

[3:2]  ¹ tn Heb “people.”

[8:7]  ² tn Heb “from the ambush.”

[8:7]  ³ tn Heb “take possession of.”

[8:18]  ⁴ tn Heb “it”; the referent (the city of Ai) has been specified in the translation for clarity.

[10:8]  ⁵ tn Heb “I have given them into your hand.” The verbal form is a perfect of certitude, emphasizing the certainty of the action.

[10:8]  ⁶ tn Heb “and not a man [or “one”] of them will stand before you.”

[10:19]  ⁷ tn Heb “But [as for] you, don’t stand still, chase after your enemies and attack them from the rear.”

[10:19]  ⁸ tn Or “enter into.”

[10:19]  ⁹ tn Heb “has given them into your hand.” The verbal form is a perfect of certitude, emphasizing the certainty of the action.

[21:44]  ¹⁰ tn Heb “gave them rest all around.”

[21:44]  ¹¹ tn Heb “according to all he swore to their fathers.”

[21:44]  ¹² tn Heb “not a man stood from before them from all their enemies.”

[23:14]  ¹³ tn Heb “go the way of all the earth.”

[23:14]  ¹⁴ tn Or “soul.”

[23:14]  ¹⁵ tn Heb “one word from all these words which the Lord your God spoke to you has not fallen, the whole has come to pass for you, one word from it has not fallen.”

[24:8]  ¹⁶ tn Or “took possession of.”

[1:4]  ¹⁷ tn Grk “people.” However, if Jude is indeed arguing that Peter’s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase “these men” in 2 Pet 2:12.

[1:4]  ¹⁸ tn “Among you” is not in the Greek text, but is obviously implied.

[1:4]  ¹⁹ tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.

[1:4]  ²⁰ tn Grk “written about.”

[1:4]  ²¹ tn Grk “for this condemnation.” τοῦτο (touto) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5-18. Otherwise, the condemnation is only implied (in v. 3b) or is merely a statement of their sinfulness (“ungodly” in v. 4b), not a judgment of it.

[1:4]  ²² tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).

[1:4]  ²³ tc Most later witnesses (P Ψ Ï sy) have θεόν (qeon, “God”) after δεσπότην (despothn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despoth") was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (Ì^72,78 א A B C 0251 33 81 323 1241 1739 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.

[1:4]  ²⁴ tn The terms “Master and Lord” both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. For more discussion see ExSyn 270-78. See also Titus 2:13 and 2 Pet 1:1

[1:21]  ²⁵ tn Or “keep.”

[1:21]  ²⁶ tn Or “waiting for.”

[1:21]  ²⁷ tn Grk “unto eternal life.”

[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.

[1:4]  ³³ tn Grk “people.” However, if Jude is indeed arguing that Peter’s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase “these men” in 2 Pet 2:12.

[1:4]  ³⁴ tn “Among you” is not in the Greek text, but is obviously implied.

[1:4]  ³⁵ tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.

[1:4]  ³⁶ tn Grk “written about.”

[1:4]  ³⁷ tn Grk “for this condemnation.” τοῦτο (touto) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5-18. Otherwise, the condemnation is only implied (in v. 3b) or is merely a statement of their sinfulness (“ungodly” in v. 4b), not a judgment of it.

[1:4]  ³⁸ tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).

[1:4]  ³⁹ tc Most later witnesses (P Ψ Ï sy) have θεόν (qeon, “God”) after δεσπότην (despothn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despoth") was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (Ì^72,78 א A B C 0251 33 81 323 1241 1739 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.

[1:4]  ⁴⁰ tn The terms “Master and Lord” both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. For more discussion see ExSyn 270-78. See also Titus 2:13 and 2 Pet 1:1

[1:1]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ 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.

[1:13]  ⁴⁶ tn Grk “wild waves of the sea.”

[1:13]  ⁴⁷ tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”

[1:13]  ⁴⁸ tn Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.

[1:13]  ⁴⁹ sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.

[1:13]  ⁵⁰ tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.