Mazmur 78:66

78:66 He drove his enemies back;

he made them a permanent target for insults. ¹ 

Keluaran 8:3

8:3 The Nile will swarm ²  with frogs, and they will come up and go into your house, in your bedroom, and on your bed, and into the houses of your servants and your people, and into your ovens and your kneading troughs. ³ 

Keluaran 8:17

8:17 They did so; Aaron extended his hand with his staff, he struck the dust of the ground, and it became gnats on people ⁴  and on animals. All the dust of the ground became gnats throughout all the land of Egypt.

Keluaran 8:24

8:24 The Lord did so; a ⁵  thick ⁶  swarm of flies came into ⁷  Pharaoh’s house and into the houses ⁸  of his servants, and throughout the whole land of Egypt the land was ruined ⁹  because of the swarms of flies.

Yosua 10:24-26

10:24 When they brought the kings out to Joshua, he ¹⁰  summoned all the men of Israel and said to the commanders of the troops who accompanied him, “Come here ¹¹  and put your feet on the necks of these kings.” So they came up ¹²  and put their feet on their necks. 10:25 Then Joshua said to them, “Don’t be afraid and don’t panic! ¹³  Be strong and brave, for the Lord will do the same thing to all your enemies you fight. 10:26 Then Joshua executed them ¹⁴  and hung them on five trees. They were left hanging on the trees until evening.

Yudas 1:6-7

1:6 You also know that ¹⁵  the angels who did not keep within their proper domain ¹⁶  but abandoned their own place of residence, he has kept ¹⁷  in eternal chains ¹⁸  in utter ¹⁹  darkness, locked up ²⁰  for the judgment of the great Day. 1:7 So also ²¹  Sodom and Gomorrah and the neighboring towns, ²²  since they indulged in sexual immorality and pursued unnatural desire ²³  in a way similar to ²⁴  these angels, ²⁵  are now displayed as an example by suffering the punishment of eternal fire.

Yudas 1:21

1:21 maintain ²⁶  yourselves in the love of God, while anticipating ²⁷  the mercy of our Lord Jesus Christ that brings eternal life. ²⁸ 

Yudas 1:1

Salutation

1:1 From Jude, ²⁹  a slave ³⁰  of Jesus Christ and brother of James, ³¹  to those who are called, wrapped in the love of ³²  God the Father and kept for ³³  Jesus Christ.

1 Samuel 5:9

5:9 But after it had been moved the Lord attacked ³⁴  that city as well, causing a great deal of panic. He struck all the people of that city ³⁵  with sores. ³⁶ 

1 Samuel 6:4

6:4 They inquired, “What is the guilt offering that we should send to him?”

They replied, “The Philistine leaders number five. So send five gold sores and five gold mice, for it is the same plague that has afflicted both you and your leaders.

1 Samuel 6:1

The Philistines Return the Ark

6:1 When the ark of the Lord had been in the land ³⁷  of the Philistines for seven months, ³⁸ 

Kisah Para Rasul 21:19

21:19 When Paul ³⁹  had greeted them, he began to explain ⁴⁰  in detail ⁴¹  what God ⁴²  had done among the Gentiles through his ministry.

Kisah Para Rasul 21:2

21:2 We found ⁴³  a ship crossing over to Phoenicia, ⁴⁴  went aboard, ⁴⁵  and put out to sea. ⁴⁶ 

Kisah Para Rasul 9:35-37

9:35 All ⁴⁷  those who lived in Lydda ⁴⁸  and Sharon ⁴⁹  saw him, and they ⁵⁰  turned ⁵¹  to the Lord.

Peter Raises Dorcas

9:36 Now in Joppa ⁵²  there was a disciple named Tabitha (which in translation means ⁵³  Dorcas). ⁵⁴  She was continually doing good deeds and acts of charity. ⁵⁵  9:37 At that time ⁵⁶  she became sick ⁵⁷  and died. When they had washed ⁵⁸  her body, ⁵⁹  they placed it in an upstairs room.

Daniel 4:33

4:33 Now in that very moment ⁶⁰  this pronouncement about ⁶¹  Nebuchadnezzar came true. ⁶²  He was driven from human society, he ate grass like oxen, and his body became damp with the dew of the sky, until his hair became long like an eagle’s feathers, and his nails like a bird’s claws. ⁶³ 

Daniel 5:5-6

5:5 At that very moment the fingers of a human hand appeared ⁶⁴  and wrote on the plaster of the royal palace wall, opposite the lampstand. ⁶⁵  The king was watching the back ⁶⁶  of the hand that was writing. 5:6 Then all the color drained from the king’s face ⁶⁷  and he became alarmed. ⁶⁸  The joints of his hips gave way, ⁶⁹  and his knees began knocking together.

Daniel 5:18-30

5:18 As for you, O king, the most high God bestowed on your father Nebuchadnezzar a kingdom, greatness, honor, and majesty. ⁷⁰  5:19 Due to the greatness that he bestowed on him, all peoples, nations, and language groups were trembling with fear ⁷¹  before him. He killed whom he wished, he spared ⁷²  whom he wished, he exalted whom he wished, and he brought low whom he wished. 5:20 And when his mind ⁷³  became arrogant ⁷⁴  and his spirit filled with pride, he was deposed from his royal throne and his honor was removed from him. 5:21 He was driven from human society, his mind ⁷⁵  was changed to that of an animal, he lived ⁷⁶  with the wild donkeys, he was fed grass like oxen, and his body became damp with the dew of the sky, until he came to understand that the most high God rules over human kingdoms, and he appoints over them whomever he wishes.

5:22 “But you, his son ⁷⁷  Belshazzar, have not humbled yourself, ⁷⁸  although you knew all this. 5:23 Instead, you have exalted yourself against the Lord of heaven. You brought before you the vessels from his temple, and you and your nobles, together with your wives and concubines, drank wine from them. You praised the gods of silver, gold, bronze, iron, wood, and stone – gods ⁷⁹  that cannot see or hear or comprehend! But you have not glorified the God who has in his control ⁸⁰  your very breath and all your ways! 5:24 Therefore the palm of a hand was sent from him, and this writing was inscribed.

5:25 “This is the writing that was inscribed: MENE, MENE, ⁸¹  TEQEL, and PHARSIN. ⁸²  5:26 This is the interpretation of the words: ⁸³  As for mene ⁸⁴  – God has numbered your kingdom’s days and brought it to an end. 5:27 As for teqel – you are weighed on the balances and found to be lacking. 5:28 As for peres ⁸⁵  – your kingdom is divided and given over to the Medes and Persians.”

5:29 Then, on Belshazzar’s orders, ⁸⁶  Daniel was clothed in purple, a golden collar was placed around his neck, and he was proclaimed third ruler in the kingdom. 5:30 And in that very night Belshazzar, the Babylonian king, ⁸⁷  was killed. ⁸⁸ 

Kisah Para Rasul 12:23

12:23 Immediately an angel of the Lord ⁸⁹  struck ⁹⁰  Herod ⁹¹  down because he did not give the glory to God, and he was eaten by worms and died. ⁹² 

Wahyu 19:18

19:18 to eat ⁹³  your fill ⁹⁴  of the flesh of kings,

the flesh of generals, ⁹⁵ 

the flesh of powerful people,

the flesh of horses and those who ride them,

and the flesh of all people, both free and slave, ⁹⁶ 

and small and great!”

[78:66]  ¹ tn Heb “a permanent reproach he made them.”

[8:3]  ² sn The choice of this verb שָׁרַץ (sharats) recalls its use in the creation account (Gen 1:20). The water would be swarming with frogs in abundance. There is a hint here of this being a creative work of God as well.

[8:3]  ³ sn This verse lists places the frogs will go. The first three are for Pharaoh personally – they are going to touch his private life. Then the text mentions the servants and the people. Mention of the ovens and kneading bowls (or troughs) of the people indicates that food would be contaminated and that it would be impossible even to eat a meal in peace.

[8:17]  ⁴ tn Heb “man,” but in the generic sense of “humans” or “people” (also in v. 18).

[8:24]  ⁵ tn Heb “and there came a….”

[8:24]  ⁶ tn Heb “heavy,” or “severe.”

[8:24]  ⁷ tn Here, and in the next phrase, the word “house” has to be taken as an adverbial accusative of termination.

[8:24]  ⁸ tn The Hebrew text has the singular here.

[8:24]  ⁹ tc Concerning the connection of “the land was ruined” with the preceding, S. R. Driver (Exodus, 68) suggests reading with the LXX, Smr, and Peshitta; this would call for adding a conjunction before the last clause to make it read, “into the house of Pharaoh, and into his servants’ houses, and into all the land of Egypt; and the land was…”

[8:24]  tn The Hebrew word תִּשָּׁחֵת (tishakhet) is a strong word; it is the Niphal imperfect of שָׁחַת (shakhat) and is translated “ruined.” If the classification as imperfect stands, then it would have to be something like a progressive imperfect (the land was being ruined); otherwise, it may simply be a preterite without the vav (ו) consecutive. The verb describes utter devastation. This is the verb that is used in Gen 13:10 to describe how Yahweh destroyed Sodom and Gomorrah. Swarms of flies would disrupt life, contaminate everything, and bring disease.

[10:24]  ¹⁰ tn Heb “Joshua.” The translation has replaced the proper name with the pronoun (“he”) because a repetition of the proper name here would be redundant according to English style.

[10:24]  ¹¹ tn Or “Draw near.”

[10:24]  ¹² tn Or “drew near.”

[10:25]  ¹³ tn Or perhaps “and don’t get discouraged!”

[10:26]  ¹⁴ tn Heb “struck them down and killed them.”

[1:6]  ¹⁵ tn Grk “and.” Verse 6 is a continuation of the same sentence begun in v. 5. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:6]  ¹⁶ tn Grk “who did not keep their own domain.”

[1:6]  sn The idea is that certain angels acted improperly, going outside the bounds prescribed by God (their proper domain).

[1:6]  ¹⁷ sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.

[1:6]  ¹⁸ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ¹⁹ tn The word ζόφος (zofos, “utter, deepest darkness”) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4; Jude 13 parallels 2 Pet 2:17.

[1:6]  ²⁰ tn The words “locked up” are not in Greek, but is expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).

[1:7]  ²¹ tn Grk “as.”

[1:7]  ²² tn Grk “the towns [or cities] surrounding them.”

[1:7]  ²³ tn Grk “strange flesh.” This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of ἕτερος ({etero"; “strange,” “other”). When this is to be distinguished from ἄλλος (allos, “another”) it suggests “another of a different kind.” If so, would that properly describe homosexual behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.” However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ἐκπορνεύσασαι (ekporneusasai, “having indulged in sexual immorality”) and ἀπελθοῦσαι (apelqousai, “having pursued”) have concord with “cities” (πόλεις, poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.

[1:7]  ²⁴ tn Or “in the same way as.”

[1:7]  ²⁵ tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

[1:21]  ²⁶ tn Or “keep.”

[1:21]  ²⁷ tn Or “waiting for.”

[1:21]  ²⁸ tn Grk “unto eternal life.”

[1:1]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ 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.

[5:9]  ³⁴ tn Heb “the hand of the Lord was against the city.”

[5:9]  ³⁵ tn Heb “and he struck the men of the city from small and to great.”

[5:9]  ³⁶ tn See the note on this term in v. 6. Cf. KJV “and they had emerods in their secret parts.”

[6:1]  ³⁷ tn Heb “field.”

[6:1]  ³⁸ tc The LXX adds “and their land swarmed with mice.”

[21:19]  ³⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19]  ⁴⁰ tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19]  ⁴¹ tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”

[21:19]  ⁴² sn Note how Paul credited God with the success of his ministry.

[21:2]  ⁴³ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ⁴⁴ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ⁴⁵ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ⁴⁶ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[9:35]  ⁴⁷ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:35]  ⁴⁸ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:35]  ⁴⁹ sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.

[9:35]  ⁵⁰ tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.

[9:35]  ⁵¹ sn They turned. To “turn” is a good summary term for the response to the gospel.

[9:36]  ⁵² sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).

[9:36]  ⁵³ tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.

[9:36]  ⁵⁴ sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”

[9:36]  ⁵⁵ tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).

[9:37]  ⁵⁶ tn Grk “It happened that in those days.” 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.

[9:37]  ⁵⁷ tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.

[9:37]  ⁵⁸ tn The participle λούσαντες (lousante") is taken temporally.

[9:37]  ⁵⁹ tn Grk “washed her,” but the reference is to her corpse.

[4:33]  ⁶⁰ tn Aram “hour.”

[4:33]  ⁶¹ tn Or “on.”

[4:33]  ⁶² tn Aram “was fulfilled.”

[4:33]  ⁶³ tn The words “feathers” and “claws” are not present in the Aramaic text, but have been added in the translation for clarity.

[5:5]  ⁶⁴ tn Aram “came forth.”

[5:5]  ⁶⁵ sn The mention of the lampstand in this context is of interest because it suggests that the writing was in clear view.

[5:5]  ⁶⁶ tn While Aramaic פַּס (pas) can mean the palm of the hand, here it seems to be the back of the hand that is intended.

[5:6]  ⁶⁷ tn Aram “[the king’s] brightness changed for him.”

[5:6]  ⁶⁸ tn Aram “his thoughts were alarming him.”

[5:6]  ⁶⁹ tn Aram “his loins went slack.”

[5:18]  ⁷⁰ tn Or “royal greatness and majestic honor,” if the four terms are understood as a double hendiadys.

[5:19]  ⁷¹ tn Aram “were trembling and fearing.” This can be treated as a hendiadys, “were trembling with fear.”

[5:19]  ⁷² tn Aram “let live.” This Aramaic form is the aphel participle of חַיָה(khayah, “to live”). Theodotion and the Vulgate mistakenly take the form to be from מְחָא (mÿkha’, “to smite”).

[5:20]  ⁷³ tn Aram “heart.”

[5:20]  ⁷⁴ sn The point of describing Nebuchadnezzar as arrogant is that he had usurped divine prerogatives, and because of his immense arrogance God had dealt decisively with him.

[5:21]  ⁷⁵ tn Aram “heart.”

[5:21]  ⁷⁶ tn Aram “his dwelling.”

[5:22]  ⁷⁷ tn Or “descendant”; or “successor.”

[5:22]  ⁷⁸ tn Aram “your heart.”

[5:23]  ⁷⁹ tn Aram “which.”

[5:23]  ⁸⁰ tn Aram “in whose hand [are].”

[5:25]  ⁸¹ tc The Greek version of Theodotion lacks the repetition of מְנֵא (mÿne’, cf. NAB).

[5:25]  ⁸² tc The Aramaic word is plural. Theodotion has the singular (cf. NAB “PERES”).

[5:26]  ⁸³ tn Or “word” or “event.” See HALOT 1915 s.v. מִלָּה.

[5:26]  ⁸⁴ tn The Aramaic term מְנֵא (mÿne’) is a noun referring to a measure of weight. The linkage here to the verb “to number” (Aram. מְנָה, mÿnah) is a case of paronomasia rather than strict etymology. So also with תְּקֵל (tÿqel) and פַרְסִין (farsin). In the latter case there is an obvious wordplay with the name “Persian.”

[5:28]  ⁸⁵ sn Peres (פְּרֵס) is the singular form of פַרְסִין (pharsin) in v. 25.

[5:29]  ⁸⁶ tn Aram “Belshazzar spoke.”

[5:30]  ⁸⁷ tn Aram “king of the Chaldeans.”

[5:30]  ⁸⁸ sn The year was 539 B.C. At this time Daniel would have been approximately eighty-one years old. The relevant extra-biblical records describing the fall of Babylon include portions of Herodotus, Xenophon, Berossus (cited in Josephus), the Cyrus Cylinder, and the Babylonian Chronicle.

[12:23]  ⁸⁹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:23]  ⁹⁰ sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.

[12:23]  ⁹¹ tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

[12:23]  ⁹² sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).

[19:18]  ⁹³ tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

[19:18]  ⁹⁴ tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

[19:18]  ⁹⁵ tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).

[19:18]  ⁹⁶ tn See the note on the word “servants” in 1:1.