2 Raja-raja 13:17

13:17 Elisha ¹  said, “Open the east window,” and he did so. ²  Elisha said, “Shoot!” and

he did so. ³  Elisha ⁴  said, “This arrow symbolizes the victory the Lord will give you over Syria. ⁵  You will annihilate Syria in Aphek!” ⁶ 

Bilangan 24:17

24:17 ‘I see him, but not now;

I behold him, but not close at hand. ⁷ 

A star ⁸  will march forth ⁹  out of Jacob,

and a scepter ¹⁰  will rise out of Israel.

He will crush the skulls ¹¹  of Moab,

and the heads ¹²  of all the sons of Sheth. ¹³ 

Yudas 1:16

1:16 These people are grumblers and ¹⁴  fault-finders who go ¹⁵  wherever their desires lead them, ¹⁶  and they give bombastic speeches, ¹⁷  enchanting folks ¹⁸  for their own gain. ¹⁹ 

Yudas 1:1

Salutation

1:1 From Jude, ²⁰  a slave ²¹  of Jesus Christ and brother of James, ²²  to those who are called, wrapped in the love of ²³  God the Father and kept for ²⁴  Jesus Christ.

1 Samuel 15:3

15:3 So go now and strike down the Amalekites. Destroy everything that they have. Don’t spare ²⁵  them. Put them to death – man, woman, child, infant, ox, sheep, camel, and donkey alike.’”

1 Samuel 23:2

23:2 So David asked the Lord, “Should I go and strike down these Philistines?” The Lord said to David, “Go, strike down the Philistines and deliver Keilah.”

[13:17]  ¹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

[13:17]  ² tn Heb “He opened [it].”

[13:17]  ³ tn Heb “and he shot.”

[13:17]  ⁴ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

[13:17]  ⁵ tn Heb “The arrow of victory of the Lord and the arrow of victory over Syria.”

[13:17]  ⁶ tn Heb “you will strike down Syria in Aphek until destruction.”

[24:17]  ⁷ tn Heb “near.”

[24:17]  ⁸ sn This is a figure for a king (see also Isa 14:12) not only in the Bible but in the ancient Near Eastern literature as a whole. The immediate reference of the prophecy seems to be to David, but the eschatological theme goes beyond him. There is to be a connection made between this passage and the sighting of a star in its ascendancy by the magi, who then traveled to Bethlehem to see the one born King of the Jews (Matt 2:2). The expression “son of a star” (Aram Bar Kochba) became a title for a later claimant to kingship, but he was doomed by the Romans in a.d. 135.

[24:17]  ⁹ tn The verb is the perfect tense with vav (ו) consecutive; it is equal to the imperfect expressing the future. The verb דָּרַךְ (darakh), related to the noun “way, road,” seems to mean something like tread on, walk, march.”

[24:17]  ¹⁰ sn The “scepter” is metonymical for a king who will rise to power. NEB strangely rendered this as “comet” to make a parallel with “star.”

[24:17]  ¹¹ tn The word is literally “corners,” but may refer to the corners of the head, and so “skull.”

[24:17]  ¹² tc The MT reads “shatter, devastate.” Smr reads קֹדְקֹד (qodqod, “head; crown; pate”). Smr follows Jer 48:45 which appears to reflect Num 24:17.

[24:17]  ¹³ sn The prophecy begins to be fulfilled when David defeated Moab and Edom and established an empire including them. But the Messianic promise extends far beyond that to the end of the age and the inclusion of these defeated people in the program of the coming King.

[1:16]  ¹⁴ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ¹⁵ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ¹⁶ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ¹⁷ tn Grk “and their mouth speaks bombastic things.”

[1:16]  sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6.

[1:16]  ¹⁸ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ¹⁹ tn Or “to their own advantage.”

[1:1]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ 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.

[15:3]  ²⁵ tn Or perhaps “don’t take pity on” (cf. CEV).