Numbers 31:2

31:2 “Exact vengeance ¹  for the Israelites on the Midianites ²  – after that you will be gathered to your people.” ³ 

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ⁴ 

Jude 1:1

Salutation

1:1 From Jude, ⁵  a slave ⁶  of Jesus Christ and brother of James, ⁷  to those who are called, wrapped in the love of ⁸  God the Father and kept for ⁹  Jesus Christ.

Esther 8:13

8:13 A copy of the edict was to be presented as law throughout each and every province and made known to all peoples, so that the Jews might be prepared on that ¹⁰  day to avenge themselves from their enemies.

Luke 18:7

18:7 Won’t ¹¹  God give justice to his chosen ones, who cry out ¹²  to him day and night? ¹³  Will he delay ¹⁴  long to help them?

Revelation 6:10

6:10 They ¹⁵  cried out with a loud voice, ¹⁶  “How long, ¹⁷  Sovereign Master, ¹⁸  holy and true, before you judge those who live on the earth and avenge our blood?”

[31:2]  ¹ tn The imperative is followed by its cognate accusative to stress this vengeance. The Midianites had attempted to destroy Israel with their corrupt pagan practices, and now will be judged. The accounts indicate that the effort by Midian was calculated and evil.

[31:2]  ² sn The war was commanded by the Lord and was to be divine vengeance on the Midianites. So it was holy war. No Israelites then could take spoils in this – it was not a time for plunder and aggrandizement. It was part of the judgment of God upon those who would destroy or pervert his plan and his people.

[31:2]  ³ sn This would be the last major enterprise that Moses would have to undertake. He would soon die and “be gathered to his people” as Aaron was.

[1:2]  ⁴ tn Grk “may mercy and peace and love be multiplied to you.”

[1:1]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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.

[8:13]  ¹⁰ tn Heb “this” (so NASB); most English versions read “that” here for stylistic reasons.

[18:7]  ¹¹ tn Here δέ (de) has not been translated.

[18:7]  ¹² sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.

[18:7]  ¹³ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

[18:7]  ¹⁴ sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.

[6:10]  ¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ¹⁶ tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[6:10]  ¹⁷ tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.

[6:10]  ¹⁸ tn The Greek term here is δεσπότης (despoths; see L&N 37.63).