Kejadian 24:45

24:45 “Before I finished praying in my heart, ¹  along came Rebekah ²  with her water jug on her shoulder! She went down to the spring and drew water. So I said to her, ‘Please give me a drink.’

Yudas 1:1

Salutation

1:1 From Jude, ³  a slave ⁴  of Jesus Christ and brother of James, ⁵  to those who are called, wrapped in the love of ⁶  God the Father and kept for ⁷  Jesus Christ.

Mazmur 34:15

34:15 The Lord pays attention to the godly

and hears their cry for help. ⁸ 

Mazmur 65:2

65:2 You hear prayers; ⁹ 

all people approach you. ¹⁰ 

Mazmur 145:18-19

145:18 The Lord is near all who cry out to him,

all who cry out to him sincerely. ¹¹ 

145:19 He satisfies the desire ¹²  of his loyal followers; ¹³ 

he hears their cry for help and delivers them.

Yesaya 58:9

58:9 Then you will call out, and the Lord will respond;

you will cry out, and he will reply, ‘Here I am.’

You must ¹⁴  remove the burdensome yoke from among you

and stop pointing fingers and speaking sinfully.

Yesaya 65:24

65:24 Before they even call out, ¹⁵  I will respond;

while they are still speaking, I will hear.

Daniel 9:20-23

Gabriel Gives to Daniel a Prophecy of Seventy Weeks

9:20 While I was still speaking and praying, confessing my sin and the sin of my people Israel and presenting my request before the LORD my God concerning his holy mountain ¹⁶  – 9:21 yes, while I was still praying, ¹⁷  the man Gabriel, whom I had seen previously ¹⁸  in a vision, was approaching me in my state of extreme weariness, ¹⁹  around the time of the evening offering. 9:22 He spoke with me, instructing me as follows: ²⁰  “Daniel, I have now come to impart understanding to you. 9:23 At the beginning of your requests a message went out, and I have come to convey it to you, for you are of great value in God’s sight. ²¹  Therefore consider the message and understand the vision: ²² 

[24:45]  ¹ tn Heb “As for me, before I finished speaking to my heart.” The adverb טֶרֶם (terem) indicates the verb is a preterite; the infinitive that follows is the direct object.

[24:45]  ² tn Heb “Look, Rebekah was coming out.” As in 24:15, the particle הִנֵּה (hinneh, “look”) is used here for dramatic effect.

[1:1]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[34:15]  ⁸ tn Heb “the eyes of the Lord [are] toward the godly, and his ears [are] toward their cry for help.”

[65:2]  ⁹ tn Heb “O one who hears prayer.”

[65:2]  ¹⁰ tn Heb “to you all flesh comes.”

[145:18]  ¹¹ tn Heb “in truth.”

[145:19]  ¹² tn In this context “desire” refers to the followers’ desire to be delivered from wicked enemies.

[145:19]  ¹³ tn Heb “the desire of those who fear him, he does.”

[58:9]  ¹⁴ tn Heb “if you.” In the Hebrew text vv. 9b-10 are one long conditional sentence. The protasis (“if” clauses appear in vv. 9b-10a), with the apodosis (“then” clause) appearing in v. 10b.

[65:24]  ¹⁵ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[9:20]  ¹⁶ tn Heb “the holy mountain of my God.”

[9:21]  ¹⁷ tn Heb “speaking in prayer.”

[9:21]  ¹⁸ tn Heb “in the beginning.”

[9:21]  ¹⁹ tn The Hebrew expression בִּיעָף מֻעָף (mu’af bi’af) is very difficult. The issue is whether the verb derives from עוּף (’uf, “to fly”) or from יָעַף (ya’af, “to be weary”). Many ancient versions and modern commentators take the first of these possibilities and understand the reference to be to the swift flight of the angel Gabriel in his coming to Daniel. The words more likely refer to the extreme weariness, not of the angel, but of Daniel. Cf. 7:28; 8:27; 10:8-9, 16-17; also NASB.

[9:22]  ²⁰ tn Heb “he instructed and spoke with me.” The expression is a verbal hendiadys.

[9:23]  ²¹ tn Or “a precious treasure”; KJV “greatly beloved”; NASB, NIV “highly esteemed.”

[9:23]  ²² tn This sentence is perhaps a compound hendiadys (“give serious consideration to the revelatory vision”).