Yudas 1:2

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

Yudas 1:1

Salutation

1:1 From Jude, ²  a slave ³  of Jesus Christ and brother of James, ⁴  to those who are called, wrapped in the love of ⁵  God the Father and kept for ⁶  Jesus Christ.

1 Samuel 14:20

14:20 Saul and all the army that was with him assembled and marched into battle, where they found ⁷  the Philistines in total panic killing one another with their swords. ⁸ 

1 Samuel 14:2

14:2 Now Saul was sitting under a pomegranate tree in Migron, on the outskirts of Gibeah. The army that was with him numbered about six hundred men.

Kisah Para Rasul 15:30

15:30 So when they were dismissed, ⁹  they went down to Antioch, ¹⁰  and after gathering the entire group ¹¹  together, they delivered the letter.

Kisah Para Rasul 15:2

15:2 When Paul and Barnabas had a major argument and debate ¹²  with them, the church ¹³  appointed Paul and Barnabas and some others from among them to go up to meet with ¹⁴  the apostles and elders in Jerusalem ¹⁵  about this point of disagreement. ¹⁶ 

Kisah Para Rasul 28:6-8

28:6 But they were expecting that he was going to swell up ¹⁷  or suddenly drop dead. So after they had waited ¹⁸  a long time and had seen ¹⁹  nothing unusual happen ²⁰  to him, they changed their minds ²¹  and said he was a god. ²² 

28:7 Now in the region around that place ²³  were fields belonging to the chief official ²⁴  of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days. 28:8 The father ²⁵  of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him ²⁶  and after praying, placed ²⁷  his hands on him and healed ²⁸  him.

Matius 24:10

24:10 Then many will be led into sin, ²⁹  and they will betray one another and hate one another.

Galatia 5:15

5:15 However, if you continually bite and devour one another, ³⁰  beware that you are not consumed ³¹  by one another.

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

[1:1]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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.

[14:20]  ⁷ tn Heb “and look, there was”

[14:20]  ⁸ tn Heb “the sword of a man against his companion, a very great panic.”

[15:30]  ⁹ tn Or “sent away.”

[15:30]  ¹⁰ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:30]  ¹¹ tn Or “congregation” (referring to the group of believers).

[15:2]  ¹² tn Grk “no little argument and debate” (an idiom).

[15:2]  ¹³ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ¹⁴ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ¹⁶ tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[28:6]  ¹⁷ tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.

[28:6]  ¹⁸ tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.

[28:6]  ¹⁹ tn The participle θεωρούντων (qewrountwn) has been taken temporally.

[28:6]  ²⁰ tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ²¹ tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ²² sn And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.

[28:7]  ²³ tn BDAG 798 s.v. περί 2.a.γ states, “of nearby places…τὰ περὶ τὸν τὸπον the region around the place Ac 28:7.” The presence of ἐκεῖνον (ekeinon) results in the translation “that place.”

[28:7]  ²⁴ tn That is, the chief Roman official. Several inscriptions have confirmed the use of πρῶτος (prwtos) as an administrative title used on the island of Malta for the highest Roman official. See further BDAG 852 s.v. Πόπλιος.

[28:8]  ²⁵ tn Grk “It happened that the father.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[28:8]  ²⁶ tn Grk “to whom Paul going in.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by a personal pronoun (“him”) and a new sentence begun here in the translation. The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ²⁷ tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ²⁸ sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.

[24:10]  ²⁹ tn Or “many will fall away.” This could also refer to apostasy.

[5:15]  ³⁰ tn That is, “if you are harming and exploiting one another.” Paul’s metaphors are retained in most modern translations, but it is possible to see the meanings of δάκνω and κατεσθίω (daknw and katesqiw, L&N 20.26 and 88.145) as figurative extensions of the literal meanings of these terms and to translate them accordingly. The present tenses here are translated as customary presents (“continually…”).

[5:15]  ³¹ tn Or “destroyed.”