Kejadian 18:30
Konteks18:30 Then Abraham 1 said, “May the Lord not be angry 2 so that I may speak! 3 What if thirty are found there?” He replied, “I will not do it if I find thirty there.”
Yudas 1:1
Konteks1:1 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.
Amsal 15:8
Konteks15:8 The Lord abhors 9 the sacrifices 10 of the wicked, 11
but the prayer 12 of the upright pleases him. 13
Yesaya 42:6-7
Konteks42:6 “I, the Lord, officially commission you; 14
I take hold of your hand.
I protect you 15 and make you a covenant mediator for people, 16
and a light 17 to the nations, 18
to release prisoners 20 from dungeons,
those who live in darkness from prisons.
Yakobus 5:15-17
Konteks5:15 And the prayer of faith will save the one who is sick and the Lord will raise him up – and if he has committed sins, he will be forgiven. 21 5:16 So confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great effectiveness. 22 5:17 Elijah was a human being 23 like us, and he prayed earnestly 24 that it would not rain and there was no rain on the land for three years and six months!
Yakobus 5:1
Konteks5:1 Come now, you rich! Weep and cry aloud 25 over the miseries that are coming on you.
Yohanes 5:15-16
Konteks5:15 The man went away and informed the Jewish leaders 26 that Jesus was the one who had made him well.
5:16 Now because Jesus was doing these things 27 on the Sabbath, the Jewish leaders 28 began persecuting 29 him.
[18:30] 1 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:30] 2 tn Heb “let it not be hot to the
[18:30] 3 tn After the jussive, the cohortative indicates purpose/result.
[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] 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] 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.
[15:8] 9 tn Heb “an abomination of the
[15:8] 10 tn Heb “sacrifice” (so many English versions).
[15:8] 11 sn The sacrifices of the wicked are hated by the
[15:8] 12 sn J. H. Greenstone notes that if God will accept the prayers of the upright, he will accept their sacrifices; for sacrifice is an outer ritual and easily performed even by the wicked, but prayer is a private and inward act and not usually fabricated by unbelievers (Proverbs, 162).
[15:8] 13 tn Heb “[is] his pleasure.” The 3rd person masculine singular suffix functions as a subjective genitive: “he is pleased.” God is pleased with the prayers of the upright.
[42:6] 14 tn Heb “call you in righteousness.” The pronoun “you” is masculine singular, referring to the servant. See the note at 41:2.
[42:6] 15 tn The translation assumes the verb is derived from the root נָצַר (natsar, “protect”). Some prefer to derive it from the root יָצַר (yatsar, “form”).
[42:6] 16 tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. The precise identity of עָם (’am, “people”) is uncertain. In v. 5 עָם refers to mankind, and the following reference to “nations” also favors this. But in 49:8, where the phrase בְּרִית עָם occurs again, Israel seems to be in view.
[42:6] 17 sn Light here symbolizes deliverance from bondage and oppression; note the parallelism in 49:6b and in 51:4-6.
[42:6] 18 tn Or “the Gentiles” (so KJV, ASV, NIV); the same Hebrew word can be translated “nations” or “Gentiles” depending on the context.
[42:7] 19 sn This does not refer to literal physical healing of the blind. As the next two lines suggest, this refers metonymically to freeing captives from their dark prisons where their eyes have grown unaccustomed to light.
[42:7] 20 sn This does not refer to hardened, dangerous criminals, who would have been executed for their crimes in ancient Near Eastern society. This verse refers to political prisoners or victims of social injustice.
[5:15] 21 tn Grk “it will be forgiven him.”
[5:16] 22 tn Or “the fervent prayer of a righteous person is very powerful”; Grk “is very powerful in its working.”
[5:17] 23 tn Although it is certainly true that Elijah was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “human being” because the emphasis in context is not on Elijah’s masculine gender, but on the common humanity he shared with the author and the readers.
[5:17] 24 tn Grk “he prayed with prayer” (using a Hebrew idiom to show intensity).
[5:1] 25 tn Or “wail”; Grk “crying aloud.”
[5:15] 26 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.
[5:16] 27 sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.
[5:16] 28 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.
