Ulangan 31:6

31:6 Be strong and courageous! Do not fear or tremble before them, for the Lord your God is the one who is going with you. He will not fail you or abandon you!”

Yosua 1:5

1:5 No one will be able to resist you ¹  all the days of your life. As I was with Moses, so I will be with you. I will not abandon you or leave you alone.

Yosua 1:1

The Lord Commissions Joshua

1:1 After Moses the Lord’s servant died, the Lord said to Joshua son of Nun, Moses’ assistant:

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ²  him.

Saul Begins to Persecute the Church

Now on that day a great ³  persecution began ⁴  against the church in Jerusalem, ⁵  and all ⁶  except the apostles were forced to scatter throughout the regions ⁷  of Judea and Samaria.

Yohanes 10:28-29

10:28 I give ⁸  them eternal life, and they will never perish; ⁹  no one will snatch ¹⁰  them from my hand. 10:29 My Father, who has given them to me, is greater than all, ¹¹  and no one can snatch ¹²  them from my Father’s hand.

Ibrani 13:5-6

13:5 Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you.” ¹³  13:6 So we can say with confidence, “The Lord is my helper, and ¹⁴  I will not be afraid. What can man do to me?” ¹⁵ 

Yudas 1:1

Salutation

1:1 From Jude, ¹⁶  a slave ¹⁷  of Jesus Christ and brother of James, ¹⁸  to those who are called, wrapped in the love of ¹⁹  God the Father and kept for ²⁰  Jesus Christ.

[1:5]  ¹ tn Heb “A man will not stand before you.” The second person pronouns in this verse are singular, indicating Joshua is the addressee.

[8:1]  ² tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ³ tn Or “severe.”

[8:1]  ⁴ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ⁶ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ⁷ tn Or “countryside.”

[10:28]  ⁸ tn Grk “And I give.”

[10:28]  ⁹ tn Or “will never die” or “will never be lost.”

[10:28]  ¹⁰ tn Or “no one will seize.”

[10:29]  ¹¹ tn Or “is superior to all.”

[10:29]  ¹² tn Or “no one can seize.”

[13:5]  ¹³ sn A quotation from Deut 31:6, 8.

[13:6]  ¹⁴ tc Some important mss (א* C* P 0285^vid 33 1175 1739 pc lat) lack καί (kai), but because the omission conforms to the wording of Ps 118:6 (117:6 LXX), it is suspect.

[13:6]  ¹⁵ sn A quotation from Ps 118:6.

[1:1]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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.