Keluaran 14:10

14:10 When ¹  Pharaoh got closer, ²  the Israelites looked up, ³  and there were the Egyptians marching after them, ⁴  and they were terrified. ⁵  The Israelites cried out to the Lord, ⁶ 

Yosua 8:20

8:20 When the men of Ai turned around, they saw ⁷  the smoke from the city ascending into the sky and were so shocked they were unable to flee in any direction. ⁸  In the meantime the men who were retreating to the desert turned against their pursuers.

Yudas 1:1-2

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. 1:2 May mercy, peace, and love be lavished on you! ¹⁴ 

1 Samuel 10:8-14

10:8 You will go down to Gilgal before me. I am going to join you there to offer burnt offerings and to make peace offerings. You should wait for seven days, until I arrive and tell you what to do.”

Saul Becomes King

10:9 As Saul ¹⁵  turned ¹⁶  to leave Samuel, God changed his inmost person. ¹⁷  All these signs happened on that very day. 10:10 When Saul and his servant ¹⁸  arrived at Gibeah, a company of prophets was coming out to meet him. Then the spirit of God rushed upon Saul ¹⁹  and he prophesied among them. 10:11 When everyone who had known him previously saw him prophesying with the prophets, the people all asked one another, “What on earth has happened to the son of Kish? Does even Saul belong with the prophets?”

10:12 A man who was from there replied, “And who is their father?” Therefore this became a proverb: “Is even Saul among the prophets?” 10:13 When Saul ²⁰  had finished prophesying, he went to the high place.

10:14 Saul’s uncle asked him and his servant, “Where did you go?” Saul ²¹  replied, “To look for the donkeys. But when we realized they were lost, ²²  we went to Samuel.”

[14:10]  ¹ tn The disjunctive vav introduces a circumstantial clause here.

[14:10]  ² tn Heb “drew near.”

[14:10]  ³ tn Heb “lifted up their eyes,” an expression that indicates an intentional and careful looking – they looked up and fixed their sights on the distance.

[14:10]  ⁴ tn The construction uses הִנֵּה (hinneh) with the participle, traditionally rendered “and behold, the Egyptians were marching after them.” The deictic particle calls attention in a dramatic way to what was being seen. It captures the surprise and the sudden realization of the people.

[14:10]  ⁵ tn The verb “feared” is intensified by the adverb מְאֹד (mÿ’od): “they feared greatly” or “were terrified.” In one look their defiant boldness seems to have evaporated.

[14:10]  ⁶ sn Their cry to the Lord was proper and necessary. But their words to Moses were a rebuke and disloyal, showing a lack of faith and understanding. Their arrogance failed them in the crisis because it was built on the arm of flesh. Moses would have to get used to this murmuring, but here he takes it in stride and gives them the proper instructions. They had cried to the Lord, and now the Lord would deliver.

[8:20]  ⁷ tn Heb “and they saw, and look.” The Hebrew term הִנֵּה (hinneh, “look”) draws attention to the scene and invites the audience to view the events from the perspective of the men of Ai.

[8:20]  ⁸ tn Heb “and there was not in them hands to flee here or there.” The Hebrew term יָדַיִם (yadayim, “hands”) is idiomatic for “strength.”

[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.

[1:2]  ¹⁴ tn Grk “may mercy and peace and love be multiplied to you.”

[10:9]  ¹⁵ tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.

[10:9]  ¹⁶ tn Heb “turned his shoulder.”

[10:9]  ¹⁷ tn Heb “God turned for him another heart”; NAB, NRSV “gave him another heart”; NIV, NCV “changed Saul’s heart”; TEV “gave Saul a new nature”; CEV “made Saul feel like a different person.”

[10:10]  ¹⁸ tc Two medieval Hebrew mss, the LXX, and the Syriac Peshitta have the singular “he” (in which case the referent would be Saul alone).

[10:10]  tn Heb “they”; the referents (Saul and his servant) have been specified in the translation for clarity.

[10:10]  ¹⁹ tn Heb “him”; the referent (Saul) has been specified in the translation for clarity.

[10:13]  ²⁰ tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.

[10:14]  ²¹ tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.

[10:14]  ²² tn Heb “And we saw that they were not.”