Matthew 27:25

27:25 In ¹  reply all the people said, “Let his blood be on us and on our children!”

Jude 1:2

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

Jude 1:18

1:18 For they said to you, “In the end time there will come ³  scoffers, propelled by their own ungodly desires.” ⁴ 

Jude 1:1

Salutation

1:1 From Jude, ⁵  a slave ⁶  of Jesus Christ and brother of James, ⁷  to those who are called, wrapped in the love of ⁸  God the Father and kept for ⁹  Jesus Christ.

1 Samuel 14:24-28

Jonathan Violates Saul’s Oath

14:24 Now the men of Israel were hard pressed that day, for Saul had made the army agree to this oath: “Cursed be the man who eats food before evening! I will get my vengeance on my enemies!” So no one in the army ate anything.

14:25 Now the whole army ¹⁰  entered the forest and there was honey on the ground. ¹¹  14:26 When the army entered the forest, they saw ¹²  the honey flowing, but no one ate any of it, ¹³  for the army was afraid of the oath. 14:27 But Jonathan had not heard about the oath his father had made the army take. He extended the end of his staff that was in his hand and dipped it in the honeycomb. When he ate it, ¹⁴  his eyes gleamed. ¹⁵  14:28 Then someone from the army informed him, “Your father put the army under a strict oath ¹⁶  saying, ‘Cursed be the man who eats food today!’ That is why the army is tired.”

Mark 14:71

14:71 Then he began to curse, and he swore with an oath, “I do not know this man you are talking about!”

Acts 23:12-14

The Plot to Kill Paul

23:12 When morning came, ¹⁷  the Jews formed ¹⁸  a conspiracy ¹⁹  and bound themselves with an oath ²⁰  not to eat or drink anything ²¹  until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. ²²  23:14 They ²³  went ²⁴  to the chief priests ²⁵  and the elders and said, “We have bound ourselves with a solemn oath ²⁶  not to partake ²⁷  of anything until we have killed Paul.

Romans 9:3

9:3 For I could wish ²⁸  that I myself were accursed – cut off from Christ – for the sake of my people, ²⁹  my fellow countrymen, ³⁰ 

Romans 9:1

Israel’s Rejection Considered

9:1 ³¹ I am telling the truth in Christ (I am not lying!), for my conscience assures me ³²  in the Holy Spirit –

Colossians 1:22

1:22 but now he has reconciled you ³³  by his physical body through death to present you holy, without blemish, and blameless before him –

[27:25]  ¹ tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.

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

[1:18]  ³ tn Grk “be.”

[1:18]  ⁴ tn Grk “going according to their own desires of ungodliness.”

[1:1]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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.

[14:25]  ¹⁰ tn Heb “all the land.”

[14:25]  ¹¹ tn Heb “the surface of the field.”

[14:26]  ¹² tn Heb “and the army entered the forest, and look!”

[14:26]  ¹³ tn Heb “and there was no one putting his hand to his mouth.”

[14:27]  ¹⁴ tn Heb “and he returned his hand to his mouth.”

[14:27]  ¹⁵ tc The translation follows the Qere and several medieval Hebrew mss in reading “gleamed,” rather than the Kethib, “saw.”

[14:28]  ¹⁶ tn Heb “your father surely put the army under an oath.” The infinitive absolute is used before the finite verb to emphasize the solemn nature of the oath.

[23:12]  ¹⁷ tn Grk “when it was day.”

[23:12]  ¹⁸ tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.

[23:12]  ¹⁹ tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).

[23:12]  ²⁰ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[23:12]  ²¹ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[23:13]  ²² tn L&N 30.73 defines συνωμοσία (sunwmosia) as “a plan for taking secret action someone or some institution, with the implication of an oath binding the conspirators – ‘conspiracy, plot.’ …‘there were more than forty of them who formed this conspiracy’ Ac 23:13.”

[23:14]  ²³ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[23:14]  ²⁴ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ²⁵ sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

[23:14]  ²⁶ tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

[23:14]  ²⁷ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[9:3]  ²⁸ tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”

[9:3]  ²⁹ tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[9:3]  ³⁰ tn Grk “my kinsmen according to the flesh.”

[9:1]  ³¹ sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.

[9:1]  ³² tn Or “my conscience bears witness to me.”

[1:22]  ³³ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.