1 Raja-raja 2:31

2:31 The king told him, “Do as he said! Strike him down and bury him. Take away from me and from my father’s family ¹  the guilt of Joab’s murderous, bloody deeds. ² 

1 Raja-raja 2:34

2:34 So Benaiah son of Jehoiada went up and executed Joab; ³  he was buried at his home in the wilderness.

1 Raja-raja 2:46

2:46 The king then gave the order to Benaiah son of Jehoiada who went and executed Shimei. ⁴ 

So Solomon took firm control of the kingdom. ⁵ 

Yudas 1:20-21

1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ⁶  1:21 maintain ⁷  yourselves in the love of God, while anticipating ⁸  the mercy of our Lord Jesus Christ that brings eternal life. ⁹ 

Yudas 1:1

Salutation

1:1 From Jude, ¹⁰  a slave ¹¹  of Jesus Christ and brother of James, ¹²  to those who are called, wrapped in the love of ¹³  God the Father and kept for ¹⁴  Jesus Christ.

1 Samuel 15:33

15:33 Samuel said, “Just as your sword left women childless, so your mother will be the most bereaved among women!” Then Samuel hacked Agag to pieces there in Gilgal before the Lord.

1 Samuel 15:2

15:2 Here is what the Lord of hosts says: ‘I carefully observed how the Amalekites opposed ¹⁵  Israel along the way when Israel ¹⁶  came up from Egypt.

1 Samuel 1:15

1:15 But Hannah replied, “That’s not the way it is, ¹⁷  my lord! I am under a great deal of stress. ¹⁸  I have drunk neither wine nor beer. Rather, I have poured out my soul to ¹⁹  the Lord.

1 Samuel 4:12

Eli Dies

4:12 On that day ²⁰  a Benjaminite ran from the battle lines and came to Shiloh. His clothes were torn and dirt was on his head.

[2:31]  ¹ tn Heb “house.”

[2:31]  ² tn Heb “take away the undeserved bloodshed which Joab spilled from upon me and from upon the house of my father.”

[2:34]  ³ tn Heb “struck him and killed him.” The referent (Joab) has been specified in the translation for clarity.

[2:46]  ⁴ tn “The king commanded Benaiah son of Jehoiada and he went out and struck him down and he died.”

[2:46]  ⁵ tn “And the kingdom was established in the hand of Solomon.”

[1:20]  ⁶ tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

[1:21]  ⁷ tn Or “keep.”

[1:21]  ⁸ tn Or “waiting for.”

[1:21]  ⁹ tn Grk “unto eternal life.”

[1:1]  ¹⁰ 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]  ¹¹ 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]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹² 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]  ¹³ 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]  ¹⁴ 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.

[15:2]  ¹⁵ tn Heb “what Amalek did to Israel, how he placed against him.”

[15:2]  ¹⁶ tn Heb “he”; the referent (Israel) has been specified in the translation for clarity.

[1:15]  ¹⁷ tn Heb “No.”

[1:15]  ¹⁸ tn Heb “I am a woman difficult of spirit.” The LXX has “for whom the day is difficult,” apparently mistaking the Hebrew word for “spirit” רוּחַ (ruakh) to be the word for “day” יוֹם (yom).

[1:15]  ¹⁹ tn Heb “before.”

[4:12]  ²⁰ tn Or perhaps, “the same day.” On this use of the demonstrative pronoun see Joüon 2:532 §143.f.