2 Samuel 4:10-12

4:10 when someone told me that Saul was dead – even though he thought he was bringing good news ¹  – I seized him and killed him in Ziklag. That was the good news I gave to him! 4:11 Surely when wicked men have killed an innocent man as he slept ²  in his own house, should I not now require his blood from your hands and remove ³  you from the earth?”

4:12 So David issued orders to the soldiers and they put them to death. Then they cut off their hands and feet and hung them ⁴  near the pool in Hebron. But they took the head of Ish-bosheth ⁵  and buried it in the tomb of Abner ⁶  in Hebron. ⁷ 

Yudas 1:20

1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ⁸ 

Yudas 1:1

Salutation

1:1 From Jude, ⁹  a slave ¹⁰  of Jesus Christ and brother of James, ¹¹  to those who are called, wrapped in the love of ¹²  God the Father and kept for ¹³  Jesus Christ.

1 Samuel 22:17-18

22:17 Then the king said to the messengers ¹⁴  who were stationed beside him, “Turn and kill the priests of the Lord, for they too have sided ¹⁵  with David! They knew he was fleeing, but they did not inform me.” But the king’s servants refused to harm ¹⁶  the priests of the Lord.

22:18 Then the king said to Doeg, “You turn and strike down the priests!” So Doeg the Edomite turned and struck down the priests. He killed on that day eighty-five ¹⁷  men who wore the linen ephod.

1 Samuel 22:1

David Goes to Adullam and Mizpah

22:1 So David left there and escaped to the cave of Adullam. When his brothers and the rest of his father’s family ¹⁸  learned about it, they went down there to him.

Kisah Para Rasul 2:25

2:25 For David says about him,

‘I saw the Lord always in front of me, ¹⁹ 

for he is at my right hand so that I will not be shaken.

Kisah Para Rasul 2:34

2:34 For David did not ascend into heaven, but he himself says,

‘The Lord said to my lord,

“Sit ²⁰  at my right hand

Kisah Para Rasul 2:46

2:46 Every day ²¹  they continued to gather together by common consent in the temple courts, ²²  breaking bread from ²³  house to house, sharing their food with glad ²⁴  and humble hearts, ²⁵ 

Ayub 5:12

5:12 He frustrates ²⁶  the plans ²⁷  of the crafty ²⁸ 

so that ²⁹  their hands cannot accomplish

what they had planned! ³⁰ 

Amsal 11:18

11:18 The wicked person ³¹  earns ³²  deceitful wages, ³³ 

but the one who sows ³⁴  righteousness reaps ³⁵  a genuine ³⁶  reward. ³⁷ 

[4:10]  ¹ tn Heb “and he was like a bearer of good news in his eyes.”

[4:11]  ² tn Heb “on his bed.”

[4:11]  ³ tn See HALOT 146 s.v. II בער. Some derive the verb from a homonym meaning “to burn; to consume.”

[4:12]  ⁴ tn The antecedent of the pronoun “them” (which is not present in the Hebrew text, but implied) is not entirely clear. Presumably it is the corpses that were hung and not merely the detached hands and feet; cf. NIV “hung the (their NRSV, NLT) bodies”; the alternative is represented by TEV “cut off their hands and feet, which they hung up.”

[4:12]  ⁵ tc 4QSam^a mistakenly reads “Mephibosheth” here.

[4:12]  ⁶ tc The LXX adds “the son of Ner” by conformity with common phraseology elsewhere.

[4:12]  ⁷ tc Some mss of the LXX lack the phrase “in Hebron.”

[1:20]  ⁸ tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

[1:1]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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.

[22:17]  ¹⁴ tn Heb “runners.”

[22:17]  ¹⁵ tn Heb “their hand is.”

[22:17]  ¹⁶ tn Heb “to extend their hand to harm.”

[22:18]  ¹⁷ tc The number is confused in the Greek ms tradition. The LXX, with the exception of the Lucianic recension, has the number 305. The Lucianic recension, along with a couple of Old Latin mss, has the number 350.

[22:1]  ¹⁸ tn Heb “house.”

[2:25]  ¹⁹ tn Or “always before me.”

[2:34]  ²⁰ sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

[2:46]  ²¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:46]  ²² tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:46]  ²³ tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ²⁴ sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).

[2:46]  ²⁵ tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.

[5:12]  ²⁶ tn The Hiphil form מֵפֵר (mefer) is the participle from פָּרַר (parar, “to annul; to frustrate; to break”). It continues the doxological descriptions of God; but because of the numerous verses in this section, it may be clearer to start a new sentence with this form (rather than translating it “who…”).

[5:12]  ²⁷ tn The word is related to the verb “to think; to plan; to devise,” and so can mean “thoughts; plans; imagination.” Here it refers to the plan of the crafty that must be frustrated (see also Isa 44:25 for the contrast).

[5:12]  ²⁸ tn The word עֲרוּמִים (’arumim) means “crafty” or “shrewd.” It describes the shrewdness of some to achieve their ends (see Gen 3:1, where the serpent is more cunning than all the creatures, that is, he knows where the dangers are and will attempt to bring down the innocent). In the next verse it describes the clever plans of the wise – those who are wise in their own sight.

[5:12]  ²⁹ tn The consecutive clause showing result or purpose is simply introduced with the vav and the imperfect/jussive (see GKC 504-5 §166.a).

[5:12]  ³⁰ tn The word תּוּשִׁיָּה (tushiyyah) is a technical word from wisdom literature. It has either the idea of the faculty of foresight, or of prudence in general (see 12:6; 26:3). It can be parallel in the texts to “wisdom,” “counsel,” “help,” or “strength.” Here it refers to what has been planned ahead of time.

[11:18]  ³¹ tn The form is the masculine singular adjective used as a substantive.

[11:18]  ³² tn Heb “makes” (so NAB).

[11:18]  ³³ tn Heb “wages of deception.”

[11:18]  sn Whatever recompense or reward the wicked receive will not last, hence, it is deceptive (R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 88).

[11:18]  ³⁴ sn The participle “sowing” provides an implied comparison (the figure is known as hypocatastasis) with the point of practicing righteousness and inspiring others to do the same. What is sown will yield fruit (1 Cor 9:11; 2 Cor 9:6; Jas 3:18).

[11:18]  ³⁵ tn The term “reaps” does not appear in the Hebrew but has been supplied in the translation from context for the sake of smoothness.

[11:18]  ³⁶ tn Heb “true” (so NASB, NRSV); KJV, NAB, NIV “sure.”

[11:18]  ³⁷ sn A wordplay (paronomasia) occurs between “deceptive” (שָׁקֶר, shaqer) and “reward” (שֶׂכֶר, sekher), underscoring the contrast by the repetition of sounds. The wages of the wicked are deceptive; the reward of the righteous is sure.