Yosua 15:63

15:63 The men of Judah were unable to conquer the Jebusites living in Jerusalem. ¹  The Jebusites live with the people of Judah in Jerusalem to this very day. ² 

Yosua 16:10

16:10 The Ephraimites ³  did not conquer the Canaanites living in Gezer. The Canaanites live among the Ephraimites to this very day and do hard labor as their servants.

Yosua 17:12-16

17:12 But the men ⁴  of Manasseh were unable to conquer these cities; the Canaanites managed ⁵  to remain in those areas. 17:13 Whenever the Israelites were strong militarily, they forced the Canaanites to do hard labor, but they never totally conquered them. ⁶ 

17:14 The descendants of Joseph said to Joshua, “Why have you assigned us only one tribal allotment? After all, we have many people, for until now the Lord has enabled us to increase in number.” ⁷  17:15 Joshua replied to them, “Since you have so many people, ⁸  go up into the forest and clear out a place to live in the land of the Perizzites and Rephaites, for the hill country of Ephraim is too small for you.” 17:16 The descendants of Joseph said, “The whole hill country ⁹  is inadequate for us, and the Canaanites living down in the valley in Beth Shean and its surrounding towns and in the Valley of Jezreel have chariots with iron-rimmed wheels.” ¹⁰ 

Yosua 23:12-13

23:12 But if you ever turn away and make alliances with ¹¹  these nations that remain near you, ¹²  and intermarry with them and establish friendly relations with them, ¹³  23:13 know for certain that the Lord our God will no longer drive out these nations from before you. They will trap and ensnare you; ¹⁴  they will be a whip that tears ¹⁵  your sides and thorns that blind ¹⁶  your eyes until you disappear ¹⁷  from this good land the Lord your God gave you.

Yudas 1:19

1:19 These people are divisive, ¹⁸  worldly, ¹⁹  devoid of the Spirit. ²⁰ 

Yudas 1:21

1:21 maintain ²¹  yourselves in the love of God, while anticipating ²²  the mercy of our Lord Jesus Christ that brings eternal life. ²³ 

Yudas 1:1

Salutation

1:1 From Jude, ²⁴  a slave ²⁵  of Jesus Christ and brother of James, ²⁶  to those who are called, wrapped in the love of ²⁷  God the Father and kept for ²⁸  Jesus Christ.

Matius 17:19-21

17:19 Then the disciples came ²⁹  to Jesus privately and said, “Why couldn’t we cast it out?” 17:20 He told them, “It was because of your little faith. I tell you the truth, ³⁰  if you have faith the size of ³¹  a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing ³²  will be impossible for you.”

17:21 [[EMPTY]] ³³ 

[15:63]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:63]  ² sn The statement to this very day reflects the perspective of the author, who must have written prior to David’s conquest of the Jebusites (see 2 Sam 5:6-7).

[16:10]  ³ tn Heb “they”; the referent (the Ephraimites) has been specified in the translation for clarity.

[17:12]  ⁴ tn Heb “sons”; “men” has been used in the translation because the context involves the conquest of cities; therefore, warriors (hence males) would be in view here.

[17:12]  ⁵ tn Or “were determined.”

[17:13]  ⁶ sn On the Israelites’ failure to conquer the Canaanites completely, see Judg 1:27-28.

[17:14]  ⁷ tn Heb “Why have you given me as an inheritance one lot and one portion, though I am a great people until [the time] which, until now the Lord has blessed me?” The construction עַד אֲשֶׁר־עַד־כֹּה (’ad-’asher-’ad-koh, “until [the time] which, until now”) is extremely awkward. An emendation of the first עַד (’ad) to עַל (’al) yields a more likely reading: “for until now” (see HALOT 2:787).

[17:15]  ⁸ tn Heb “If you are a great people.”

[17:16]  ⁹ tn The Hebrew text has simply “the hill country,” which must here include the hill country of Ephraim and the forest regions mentioned in v. 15.

[17:16]  ¹⁰ tn Heb “and there are iron chariots among all the Canaanites who live in the land of the valley, to those who are in Beth Shean and its daughters and to those who are in the Valley of Jezreel.” Regarding the translation “chariots with iron-rimmed wheels” see Y. Yadin, The Art of Warfare in Biblical Lands, 255 and R. Drews, “The ‘Chariots of Iron’ of Joshua and Judges,” JSOT 45 (1989): 15-23.

[23:12]  ¹¹ tn Heb “and hug.”

[23:12]  ¹² tn Heb “the remnant of the these nations, these nations that are with you.”

[23:12]  ¹³ tn Heb “and go into them, and they into you.”

[23:13]  ¹⁴ tn Heb “be a trap and a snare to you.”

[23:13]  ¹⁵ tn Heb “in.”

[23:13]  ¹⁶ tn Heb “thorns in your eyes.”

[23:13]  ¹⁷ tn Or “perish.”

[1:19]  ¹⁸ tn Grk “these are the ones who cause divisions.”

[1:19]  ¹⁹ tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).

[1:19]  ²⁰ tn Grk “not having [the] Spirit.”

[1:19]  sn The phrase devoid of the Spirit may well indicate Jude’s and Peter’s assessment of the spiritual status of the false teachers. Those who do not have the Spirit are clearly not saved.

[1:21]  ²¹ tn Or “keep.”

[1:21]  ²² tn Or “waiting for.”

[1:21]  ²³ tn Grk “unto eternal life.”

[1:1]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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.

[17:19]  ²⁹ tn Grk “coming, the disciples said.” The participle προσελθόντες (proselqontes) has been translated as a finite verb to make the sequence of events clear in English.

[17:20]  ³⁰ tn Grk “For truly (ἀμήν, amhn), I say to you.” Here γάρ (gar) has not been translated.

[17:20]  ³¹ tn Grk “faith as,” “faith like.”

[17:20]  ³² tn Here καί (kai) has not been translated.

[17:21]  ³³ tc Many important mss (א* B Θ 0281 33 579 892* pc e ff¹ sy^s,c sa) do not include 17:21 “But this kind does not go out except by prayer and fasting.” The verse is included in א² C D L W Ë^1,13 Ï lat, but is almost certainly not original. As B. M. Metzger notes, “Since there is no satisfactory reason why the passage, if originally present in Matthew, should have been omitted in a wide variety of witnesses, and since copyists frequently inserted material derived from another Gospel, it appears that most manuscripts have been assimilated to the parallel in Mk 9.29” (TCGNT 35). The present translation follows NA²⁷ in omitting the verse number as well, a procedure also followed by a number of other modern translations.