Psalms 68:2

68:2 As smoke is driven away by the wind, so you drive them away. ¹ 

As wax melts before fire,

so the wicked are destroyed before God.

Psalms 92:9

92:9 Indeed, ²  look at your enemies, O Lord!

Indeed, ³  look at how your enemies perish!

All the evildoers are scattered!

Jude 1:1

Salutation

1:1 From Jude, ⁴  a slave ⁵  of Jesus Christ and brother of James, ⁶  to those who are called, wrapped in the love of ⁷  God the Father and kept for ⁸  Jesus Christ.

Luke 13:3

13:3 No, I tell you! But unless you repent, ⁹  you will all perish as well! ¹⁰ 

Luke 13:5

13:5 No, I tell you! But unless you repent ¹¹  you will all perish as well!” ¹² 

Luke 13:2

13:2 He ¹³  answered them, “Do you think these Galileans were worse sinners ¹⁴  than all the other Galileans, because they suffered these things?

Luke 2:12

2:12 This ¹⁵  will be a sign ¹⁶  for you: You will find a baby wrapped in strips of cloth and lying in a manger.” ¹⁷ 

[68:2]  ¹ tn Heb “as smoke is scattered, you scatter [them].”

[92:9]  ² tn Or “for.”

[92:9]  ³ tn Or “for.”

[1:1]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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.

[13:3]  ⁹ sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.

[13:3]  ¹⁰ tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.

[13:5]  ¹¹ sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.

[13:5]  ¹² tn Grk “similarly.”

[13:2]  ¹³ tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:2]  ¹⁴ sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

[2:12]  ¹⁵ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:12]  ¹⁶ sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.

[2:12]  ¹⁷ tn Or “a feeding trough,” see Luke 2:7.