1 Samuel 7:9-17

7:9 So Samuel took a nursing lamb ¹  and offered it as a whole burnt offering to the Lord. Samuel cried out to the Lord on Israel’s behalf, and the Lord answered him.

7:10 As Samuel was offering burnt offerings, the Philistines approached to do battle with Israel. ²  But on that day the Lord thundered loudly against the Philistines. He caused them to panic, and they were defeated by ³  Israel. 7:11 Then the men of Israel left Mizpah and chased the Philistines, striking them down all the way to an area below Beth Car.

7:12 Samuel took a stone and placed it between Mizpah and Shen. ⁴  He named it Ebenezer, ⁵  saying, “Up to here the Lord has helped us.” 7:13 So the Philistines were defeated; they did not invade Israel again. The hand of the Lord was against the Philistines all the days of Samuel.

7:14 The cities that the Philistines had captured from Israel were returned to Israel, from Ekron to Gath. Israel also delivered their territory from the control ⁶  of the Philistines. There was also peace between Israel and the Amorites. 7:15 So Samuel led ⁷  Israel all the days of his life. 7:16 Year after year he used to travel the circuit of Bethel, ⁸  Gilgal, and Mizpah; he used to judge Israel in all of these places. 7:17 Then he would return to Ramah, because his home was there. He also judged ⁹  Israel there and built an altar to the Lord there.

1 Samuel 11:5

11:5 Now Saul was walking behind the ¹⁰  oxen as he came from the field. Saul asked, “What has happened to the people? Why are they weeping?” So they told him about ¹¹  the men of Jabesh.

1 Samuel 20:29

20:29 He said, ‘Permit me to go, ¹²  for we are having a family sacrifice in the city, and my brother urged ¹³  me to be there. So now, if I have found favor with you, let me go ¹⁴  to see my brothers.’ For that reason he has not come to the king’s table.”

Keluaran 20:24

20:24 ‘You must make for me an altar made of earth, ¹⁵  and you will sacrifice on it your burnt offerings and your peace offerings, ¹⁶  your sheep and your cattle. In every place ¹⁷  where I cause my name to be honored ¹⁸  I will come to you and I will bless you.

Yudas 1:1

Salutation

1:1 From Jude, ¹⁹  a slave ²⁰  of Jesus Christ and brother of James, ²¹  to those who are called, wrapped in the love of ²²  God the Father and kept for ²³  Jesus Christ.

Yudas 1:4

1:4 For certain men ²⁴  have secretly slipped in among you ²⁵  – men who long ago ²⁶  were marked out ²⁷  for the condemnation I am about to describe ²⁸  – ungodly men who have turned the grace of our God into a license for evil ²⁹  and who deny our only Master ³⁰  and Lord, ³¹  Jesus Christ.

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ³² 

1 Samuel 24:18

24:18 You have explained today how you have treated me well. The Lord delivered me into your hand, but you did not kill me.

1 Samuel 24:22

24:22 David promised Saul this on oath. ³³  Then Saul went to his house, and David and his men went up to the stronghold.

1 Samuel 24:1

David Spares Saul’s Life

24:1 (24:2) When Saul returned from pursuing the Philistines, they told him, “Look, David is in the desert of En Gedi.”

1 Samuel 24:1

David Spares Saul’s Life

24:1 (24:2) When Saul returned from pursuing the Philistines, they told him, “Look, David is in the desert of En Gedi.”

Kisah Para Rasul 18:1

Paul at Corinth

18:1 After this ³⁴  Paul ³⁵  departed from ³⁶  Athens ³⁷  and went to Corinth. ³⁸ 

[7:9]  ¹ tn Heb “a lamb of milk”; NAB “an unweaned lamb”; NIV “a suckling lamb”; NCV “a baby lamb.”

[7:10]  ² tn Heb “approached for battle against Israel.”

[7:10]  ³ tn Heb “before.”

[7:12]  ⁴ tn Cf. NAB, NRSV, NLT “Jeshanah.”

[7:12]  ⁵ sn The name Ebenezer (אֶבֶן הָעָזֶר) means “stone of help” in Hebrew (cf. TEV); NLT adds the meaning parenthetically after the name.

[7:14]  ⁶ tn Heb “hand.”

[7:15]  ⁷ tn Heb “judged” (also in v. 17).

[7:16]  ⁸ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[7:17]  ⁹ tn Or perhaps “settled disputes for” (cf. NLT “would hear cases there”; NRSV “administered justice there”).

[11:5]  ¹⁰ tn Or perhaps, “his oxen.” On this use of the definite article see Joüon 2:506-7 §137.f.

[11:5]  ¹¹ tn Heb “the matters of.”

[20:29]  ¹² tn Heb “send me.”

[20:29]  ¹³ tn Heb “commanded.”

[20:29]  ¹⁴ tn Heb “be released [from duty].”

[20:24]  ¹⁵ sn The instructions here call for the altar to be made of natural things, not things manufactured or shaped by man. The altar was either to be made of clumps of earth or natural, unhewn rocks.

[20:24]  ¹⁶ sn The “burnt offering” is the offering prescribed in Lev 1. Everything of this animal went up in smoke as a sweet aroma to God. It signified complete surrender by the worshiper who brought the animal, and complete acceptance by God, thereby making atonement. The “peace offering” is legislated in Lev 3 and 7. This was a communal meal offering to celebrate being at peace with God. It was made usually for thanksgiving, for payment of vows, or as a freewill offering.

[20:24]  ¹⁷ tn Gesenius lists this as one of the few places where the noun in construct seems to be indefinite in spite of the fact that the genitive has the article. He says בְּכָל־הַמָּקוֹם (bÿkhol-hammaqom) means “in all the place, sc. of the sanctuary, and is a dogmatic correction of “in every place” (כָּל־מָקוֹם, kol-maqom). See GKC 412 §127.e.

[20:24]  ¹⁸ tn The verb is זָכַר (zakhar, “to remember”), but in the Hiphil especially it can mean more than remember or cause to remember (remind) – it has the sense of praise or honor. B. S. Childs says it has a denominative meaning, “to proclaim” (Exodus [OTL], 447). The point of the verse is that God will give Israel reason for praising and honoring him, and in every place that occurs he will make his presence known by blessing them.

[1:1]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ tn “Among you” is not in the Greek text, but is obviously implied.

[1:4]  sn The infiltration referred to by the phrase slipped in among you was predicted by Peter (2 Pet 2:1), Paul (e.g., Acts 20:29-30), and OT prophets.

[1:4]  ²⁶ tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.

[1:4]  ²⁷ tn Grk “written about.”

[1:4]  ²⁸ 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]  ²⁹ 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]  sn Turned the grace of our God into a license for evil. One of the implications that the gospel in the apostolic period was truly a gospel of grace was the fact that the enemies of the gospel could pervert it into license. If it were a gospel of works, no such abuse could be imagined. Along these lines, note Rom 6:1 – “Are we to remain in sin so that grace may increase?” This question could not have even been asked had the gospel been one of works. But grace is easily misunderstood by those who would abuse it.

[1:4]  ³⁰ 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]  sn The Greek term for Master (δεσπότης, despoths) is the same term the author of 2 Peter used (2 Pet 2:1) to describe his Lord when he prophesied about these false teachers. Since δεσπότης is used only ten times in the NT, the verbal connection between these two books at this juncture is striking. This is especially so since both Peter and Jude speak of these false teachers as denying the Master (both using the same verb). The basic difference is that Peter is looking to the future, while Jude is arguing that these false teachers are here now.

[1:4]  ³¹ 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

[1:2]  ³² tn Grk “may mercy and peace and love be multiplied to you.”

[24:22]  ³³ tn Heb “and David swore an oath to Saul.”

[18:1]  ³⁴ tn Grk “After these things.”

[18:1]  ³⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ³⁶ tn Or “Paul left.”

[18:1]  ³⁷ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ³⁸ sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.

[18:1]  map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.