Yudas 1:1-25
Konteks1:1 From Jude, 1 a slave 2 of Jesus Christ and brother of James, 3 to those who are called, wrapped in the love of 4 God the Father and kept for 5 Jesus Christ. 1:2 May mercy, peace, and love be lavished on you! 6
1:3 Dear friends, although I have been eager to write to you 7 about our common salvation, I now feel compelled 8 instead to write to encourage 9 you to contend earnestly 10 for the faith 11 that was once for all 12 entrusted to the saints. 13 1:4 For certain men 14 have secretly slipped in among you 15 – men who long ago 16 were marked out 17 for the condemnation I am about to describe 18 – ungodly men who have turned the grace of our God into a license for evil 19 and who deny our only Master 20 and Lord, 21 Jesus Christ.
1:5 Now I desire to remind you (even though you have been fully informed of these facts 22 once for all 23 ) that Jesus, 24 having saved the 25 people out of the land of Egypt, later 26 destroyed those who did not believe. 1:6 You also know that 27 the angels who did not keep within their proper domain 28 but abandoned their own place of residence, he has kept 29 in eternal chains 30 in utter 31 darkness, locked up 32 for the judgment of the great Day. 1:7 So also 33 Sodom and Gomorrah and the neighboring towns, 34 since they indulged in sexual immorality and pursued unnatural desire 35 in a way similar to 36 these angels, 37 are now displayed as an example by suffering the punishment of eternal fire.
1:8 Yet these men, 38 as a result of their dreams, 39 defile the flesh, reject authority, 40 and insult 41 the glorious ones. 42 1:9 But even 43 when Michael the archangel 44 was arguing with the devil and debating with him 45 concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!” 1:10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend. 46 1:11 Woe to them! For they have traveled down Cain’s path, 47 and because of greed 48 have abandoned themselves 49 to 50 Balaam’s error; hence, 51 they will certainly perish 52 in Korah’s rebellion. 1:12 These men are 53 dangerous reefs 54 at your love feasts, 55 feasting without reverence, 56 feeding only themselves. 57 They are 58 waterless 59 clouds, carried along by the winds; autumn trees without fruit 60 – twice dead, 61 uprooted; 1:13 wild sea waves, 62 spewing out the foam of 63 their shame; 64 wayward stars 65 for whom the utter depths of eternal darkness 66 have been reserved.
1:14 Now Enoch, the seventh in descent beginning with Adam, 67 even prophesied of them, 68 saying, “Look! The Lord is coming 69 with thousands and thousands 70 of his holy ones, 1:15 to execute judgment on 71 all, and to convict every person 72 of all their thoroughly ungodly deeds 73 that they have committed, 74 and of all the harsh words that ungodly sinners have spoken against him.” 75 1:16 These people are grumblers and 76 fault-finders who go 77 wherever their desires lead them, 78 and they give bombastic speeches, 79 enchanting folks 80 for their own gain. 81
1:17 But you, dear friends – recall the predictions 82 foretold by the apostles of our Lord Jesus Christ. 83 1:18 For they said to you, “In the end time there will come 84 scoffers, propelled by their own ungodly desires.” 85 1:19 These people are divisive, 86 worldly, 87 devoid of the Spirit. 88 1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, 89 1:21 maintain 90 yourselves in the love of God, while anticipating 91 the mercy of our Lord Jesus Christ that brings eternal life. 92 1:22 And have mercy on those who waver; 1:23 save 93 others by snatching them out of the fire; have mercy 94 on others, coupled with a fear of God, 95 hating even the clothes stained 96 by the flesh. 97
1:24 Now to the one who is able to keep you from falling, 98 and to cause you to stand, rejoicing, 99 without blemish 100 before his glorious presence, 101 1:25 to the only God our Savior through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time, and now, and for all eternity. Amen.
Yudas 1:1
Konteks1:1 From Jude, 102 a slave 103 of Jesus Christ and brother of James, 104 to those who are called, wrapped in the love of 105 God the Father and kept for 106 Jesus Christ.
Yudas 1:1
Konteks1:1 From Jude, 107 a slave 108 of Jesus Christ and brother of James, 109 to those who are called, wrapped in the love of 110 God the Father and kept for 111 Jesus Christ.
1 Samuel 4:1--6:21
Konteks4:1 Samuel revealed the word of the Lord 112 to all Israel.
Then the Israelites went out to fight the Philistines. 113 They camped at Ebenezer, 114 and the Philistines camped at Aphek. 4:2 The Philistines arranged their forces to fight 115 Israel. As the battle spread out, 116 Israel was defeated by 117 the Philistines, who 118 killed about four thousand men in the battle line in the field.
4:3 When the army 119 came back to the camp, the elders of Israel said, “Why did the Lord let us be defeated today by 120 the Philistines? Let’s take with us the ark of the covenant of the Lord from Shiloh. When it is with us, it will save us 121 from the hand of our enemies.
4:4 So the army 122 sent to Shiloh, and they took from there the ark of the covenant of the Lord of hosts who sits between the cherubim. Now the two sons of Eli, Hophni and Phineas, were there with the ark of the covenant of God. 4:5 When the ark of the covenant of the Lord arrived at the camp, all Israel shouted so loudly 123 that the ground shook.
4:6 When the Philistines heard the sound of the shout, they said, “What is this loud shout in the camp of the Hebrews?” Then they realized that the ark of the Lord had arrived at the camp. 4:7 The Philistines were scared because they thought that gods had come to the camp. 124 They said, “Too bad for 125 us! We’ve never seen anything like this! 4:8 Too bad for us! Who can deliver us from the hand of these mighty gods? These are the gods who struck the Egyptians with all sorts of plagues in the desert! 4:9 Be strong and act like men, you Philistines, or else you will wind up serving the Hebrews the way they have served you! Act like men and fight!”
4:10 So the Philistines fought. Israel was defeated; they all ran home. 126 The slaughter was very great; thirty thousand foot soldiers fell in battle. 4:11 The ark of God was taken, and the two sons of Eli, Hophni and Phineas, were killed.
4:12 On that day 127 a Benjaminite ran from the battle lines and came to Shiloh. His clothes were torn and dirt was on his head. 4:13 When he arrived in Shiloh, Eli was sitting in his chair watching by the side of 128 the road, for he was very worried 129 about the ark of God. As the man entered the city to give his report, 130 the whole city cried out.
4:14 When Eli heard the outcry, 131 he said, “What is this commotion?” 132 The man quickly came and told Eli. 4:15 Now Eli was ninety-eight years old and his eyes looked straight ahead; 133 he was unable to see.
4:16 The man said to Eli, “I am the one who came from the battle lines! Just today I fled from the battle lines!” Eli 134 asked, “How did things go, my son?” 4:17 The messenger replied, “Israel has fled from 135 the Philistines! The army has suffered a great defeat! Your two sons, Hophni and Phineas, are dead! The ark of God has been captured!”
4:18 When he mentioned the ark of God, Eli 136 fell backward from his chair beside the gate. He broke his neck and died, for he 137 was old and heavy. He had judged Israel for forty years.
4:19 His daughter-in-law, the wife of Phineas, was pregnant and close to giving birth. When she heard that the ark of God was captured and that her father-in-law and her husband were dead, she doubled over and gave birth. But her labor pains were too much for her. 4:20 As she was dying, the women who were there with her said, “Don’t be afraid! You have given birth to a son!” But she did not reply or pay any attention. 138
4:21 She named the boy Ichabod, 139 saying, “The glory has departed from Israel,” referring to the capture of the ark of God and the deaths of her father-in-law and her husband. 4:22 She said, “The glory has departed from Israel, because the ark of God has been captured.”
5:1 Now the Philistines had captured the ark of God and brought it from Ebenezer to Ashdod. 5:2 The Philistines took the ark of God and brought it into the temple of Dagon, where they positioned it beside Dagon. 5:3 When the residents of Ashdod got up early the next day, 140 Dagon was lying on the ground before the ark of the Lord. So they took Dagon and set him back in his place. 5:4 But when they got up early the following day, Dagon was again lying on the ground before the ark of the Lord. The head of Dagon and his two hands were sheared off and were lying at the threshold. Only Dagon’s body was left intact. 141 5:5 (For this reason, to this very day, neither Dagon’s priests nor anyone else who enters Dagon’s temple step on Dagon’s threshold in Ashdod.)
5:6 The Lord attacked 142 the residents of Ashdod severely, bringing devastation on them. He struck the people of 143 both Ashdod and the surrounding area with sores. 144 5:7 When the people 145 of Ashdod saw what was happening, they said, “The ark of the God of Israel should not remain with us, for he has attacked 146 both us and our god Dagon!”
5:8 So they assembled 147 all the leaders of the Philistines and asked, “What should we do with the ark of the God of Israel?” They replied, “The ark of the God of Israel should be moved to Gath.” So they moved the ark of the God of Israel.
5:9 But after it had been moved the Lord attacked 148 that city as well, causing a great deal of panic. He struck all the people of that city 149 with sores. 150 5:10 So they sent the ark of God to Ekron.
But when the ark of God arrived at Ekron, the residents of Ekron cried out saying, “They have brought the ark of the God of Israel here 151 to kill our 152 people!” 5:11 So they assembled 153 all the leaders of the Philistines and said, “Get the ark of the God of Israel out of here! Let it go back to its own place so that it won’t kill us 154 and our 155 people!” The terror 156 of death was throughout the entire city; God was attacking them very severely there. 157 5:12 The people 158 who did not die were struck with sores; the city’s cry for help went all the way up to heaven.
6:1 When the ark of the Lord had been in the land 159 of the Philistines for seven months, 160 6:2 the Philistines called the priests and the omen readers, saying, “What should we do with the ark of the Lord? Advise us as to how we should send it back to its place.”
6:3 They replied, “If you are going to send the ark of 161 the God of Israel back, don’t send it away empty. Be sure to return it with a guilt offering. Then you will be healed, and you will understand why his hand is not removed from you.” 6:4 They inquired, “What is the guilt offering that we should send to him?”
They replied, “The Philistine leaders number five. So send five gold sores and five gold mice, for it is the same plague that has afflicted both you and your leaders. 6:5 You should make images of the sores and images of the mice 162 that are destroying the land. You should honor the God of Israel. Perhaps he will release his grip on you, your gods, and your land. 163 6:6 Why harden your hearts like the Egyptians and Pharaoh did? 164 When God 165 treated them harshly, didn’t the Egyptians send the Israelites on their way? 166 6:7 So now go and make a new cart. Get two cows that have calves and that have never had a yoke placed on them. Harness the cows to the cart and take their calves from them back to their stalls. 6:8 Then take the ark of the Lord and place it on the cart, and put in a chest beside it the gold objects you are sending to him as a guilt offering. You should then send it on its way. 6:9 But keep an eye on it. If it should go up by the way of its own border to Beth Shemesh, then he has brought this great calamity on us. But if that is not the case, then we will know that it was not his hand that struck us; rather, it just happened to us by accident.”
6:10 So the men did as instructed. 167 They took two cows that had calves and harnessed them to a cart; they also removed their calves to their stalls. 6:11 They put the ark of the Lord on the cart, along with the chest, the gold mice, and the images of the sores. 6:12 Then the cows went directly on the road to Beth Shemesh. They went along, mooing as they went; they turned neither to the right nor to the left. The leaders of the Philistines were walking along behind them all the way to the border of Beth Shemesh.
6:13 Now the residents of Beth Shemesh were harvesting wheat in the valley. When they looked up and saw the ark, they were pleased at the sight. 6:14 The cart was coming to the field of Joshua, who was from Beth Shemesh. It paused there near a big stone. Then they cut up the wood of the cart and offered the cows as a burnt offering to the Lord. 6:15 The Levites took down the ark of the Lord and the chest that was with it, which contained the gold objects. They placed them near the big stone. At that time the people of Beth Shemesh offered burnt offerings and made sacrifices to the Lord. 6:16 The five leaders of the Philistines watched what was happening and then returned to Ekron on the same day.
6:17 These are the gold sores that the Philistines brought as a guilt offering to the Lord – one for each of the following cities: Ashdod, Gaza, Ashkelon, Gath, and Ekron. 6:18 The gold mice corresponded in number to all the Philistine cities of the five leaders, from the fortified cities to hamlet villages, to greater Abel, 168 where they positioned the ark of the Lord until this very day in the field of Joshua who was from Beth Shemesh.
6:19 But the Lord 169 struck down some of the people of Beth Shemesh because they had looked into the ark of the Lord; he struck down 50,070 170 of the men. The people grieved because the Lord had struck the people with a hard blow. 6:20 The residents of Beth Shemesh asked, “Who is able to stand before the Lord, this holy God? To whom will the ark 171 go up from here?”
6:21 So they sent messengers to the residents of Kiriath Jearim, saying, “The Philistines have returned the ark of the Lord. Come down here and take it back home with you.”
1 Samuel 13:1--14:52
Konteks13:1 Saul was [thirty] 172 years old when he began to reign; he ruled over Israel for [forty] 173 years. 13:2 Saul selected for himself three thousand men from Israel. Two thousand of these were with Saul at Micmash and in the hill country of Bethel; 174 the remaining thousand were with Jonathan at Gibeah in the territory of Benjamin. 175 He sent all the rest of the people back home. 176
13:3 Jonathan attacked the Philistine outpost 177 that was at Geba and the Philistines heard about it. Then Saul alerted 178 all the land saying, “Let the Hebrews pay attention!” 13:4 All Israel heard this message, 179 “Saul has attacked the Philistine outpost, and now Israel is repulsive 180 to the Philistines!” So the people were summoned to join 181 Saul at Gilgal.
13:5 For the battle with Israel the Philistines had amassed 3,000 182 chariots, 6,000 horsemen, and an army as numerous as the sand on the seashore. They went up and camped at Micmash, east of Beth Aven. 13:6 The men of Israel realized they had a problem because their army was hard pressed. So the army hid in caves, thickets, cliffs, strongholds, 183 and cisterns. 13:7 Some of the Hebrews crossed over the Jordan River 184 to the land of Gad and Gilead. But Saul stayed at Gilgal; the entire army that was with him was terrified. 13:8 He waited for seven days, the time period indicated by Samuel. 185 But Samuel did not come to Gilgal, and the army began to abandon Saul. 186
13:9 So Saul said, “Bring me the burnt offering and the peace offerings.” Then he offered a burnt offering. 13:10 Just when he had finished offering the burnt offering, Samuel appeared on the scene. Saul went out to meet him and to greet him. 187
13:11 But Samuel said, “What have you done?” Saul replied, “When I saw that the army had started to abandon me 188 and that you didn’t come at the appointed time and that the Philistines had assembled at Micmash, 13:12 I thought, 189 ‘Now the Philistines will come down on me at Gilgal and I have not sought the Lord’s favor.’ So I felt obligated 190 to offer the burnt offering.”
13:13 Then Samuel said to Saul, “You have made a foolish choice! You have not obeyed 191 the commandment that the Lord your God gave 192 you. Had you done that, the Lord would have established your kingdom over Israel forever! 13:14 But now your kingdom will not continue! The Lord has sought out 193 for himself a man who is loyal to him 194 and the Lord has appointed 195 him to be leader over his people, for you have not obeyed what the Lord commanded you.”
13:15 Then Samuel set out and went up from Gilgal 196 to Gibeah in the territory of Benjamin. 197 Saul mustered the army that remained with him; there were about six hundred men. 13:16 Saul, his son Jonathan, and the army that remained with them stayed in Gibeah in the territory of Benjamin, while the Philistines camped in Micmash. 198 13:17 Raiding bands went out from the camp of the Philistines in three groups. One band turned toward the road leading to Ophrah by the land of Shual; 13:18 another band turned toward the road leading to Beth Horon; and yet another band turned toward the road leading to the border that overlooks the valley of Zeboim in the direction of the desert.
13:19 A blacksmith could not be found in all the land of Israel, for the Philistines had said, “This will prevent the Hebrews from making swords and spears.” 13:20 So all Israel had to go down to the Philistines in order to get their plowshares, cutting instruments, axes, and sickles 199 sharpened. 13:21 They charged 200 two-thirds of a shekel 201 to sharpen plowshares and cutting instruments, and a third of a shekel 202 to sharpen picks and axes, and to set ox goads. 13:22 So on the day of the battle no sword or spear was to be found in the hand of anyone in the army that was with Saul and Jonathan. No one but Saul and his son Jonathan had them.
13:23 A garrison of the Philistines had gone out to the pass at Micmash. 14:1 Then one day Jonathan son of Saul said to his armor bearer, 203 “Come on, let’s go over to the Philistine garrison that is opposite us.” But he did not let his father know.
14:2 Now Saul was sitting under a pomegranate tree in Migron, on the outskirts of Gibeah. The army that was with him numbered about six hundred men. 14:3 Now Ahijah was carrying 204 an ephod. He was the son of Ahitub, who was the brother of Ichabod and a son of Phineas, son of Eli, the priest of the Lord in Shiloh. The army was unaware that Jonathan had left.
14:4 Now there was a steep cliff on each side of the pass through which Jonathan intended to go to reach the Philistine garrison. One cliff was named Bozez, the other Seneh. 14:5 The cliff to the north was closer to Micmash, the one to the south closer to Geba.
14:6 Jonathan said to his armor bearer, “Come on, let’s go over to the garrison of these uncircumcised men. Perhaps the Lord will intervene 205 for us. Nothing can prevent the Lord from delivering, whether by many or by a few.” 14:7 His armor bearer said to him, “Do everything that is on your mind. 206 Do as you’re inclined. I’m with you all the way!” 207
14:8 Jonathan replied, “All right! 208 We’ll go over to these men and fight them. 14:9 If they say to us, ‘Stay put until we approach you,’ we will stay 209 right there and not go up to them. 14:10 But if they say, ‘Come up against us,’ we will go up. For in that case the Lord has given them into our hand – it will be a sign to us.”
14:11 When they 210 made themselves known to the Philistine garrison, the Philistines said, “Look! The Hebrews are coming out of the holes in which they hid themselves.” 14:12 Then the men of the garrison said to Jonathan and his armor bearer, “Come on up to us so we can teach you a thing or two!” 211 Then Jonathan said to his armor bearer, “Come up behind me, for the Lord has given 212 them into the hand of Israel!”
14:13 Jonathan crawled up on his hands and feet, with his armor bearer following behind him. Jonathan struck down the Philistines, 213 while his armor bearer came along behind him and killed them. 214 14:14 In this initial skirmish Jonathan and his armor bearer struck down about twenty men in an area that measured half an acre.
14:15 Then fear overwhelmed 215 those who were in the camp, those who were in the field, all the army in the garrison, and the raiding bands. They trembled and the ground shook. This fear was caused by God. 216
14:16 Saul’s watchmen at Gibeah in the territory of Benjamin 217 looked on 218 as the crowd of soldiers seemed to melt away first in one direction and then in another. 219 14:17 So Saul said to the army that was with him, “Muster the troops and see who is no longer with us.” When they mustered the troops, 220 Jonathan and his armor bearer were not there. 14:18 So Saul said to Ahijah, “Bring near the ephod,” 221 for he was at that time wearing the ephod. 222 14:19 While 223 Saul spoke to the priest, the panic in the Philistines’ camp was becoming greater and greater. So Saul said to the priest, “Withdraw your hand!”
14:20 Saul and all the army that was with him assembled and marched into battle, where they found 224 the Philistines in total panic killing one another with their swords. 225 14:21 The Hebrews who had earlier gone over to the Philistine side 226 joined the Israelites who were with Saul and Jonathan. 14:22 When all the Israelites who had hidden themselves in the hill country of Ephraim heard that the Philistines had fled, they too pursued them in battle. 14:23 So the Lord delivered Israel that day, and the battle shifted over to Beth Aven. 227
14:24 Now the men of Israel were hard pressed that day, for Saul had made the army agree to this oath: “Cursed be the man who eats food before evening! I will get my vengeance on my enemies!” So no one in the army ate anything.
14:25 Now the whole army 228 entered the forest and there was honey on the ground. 229 14:26 When the army entered the forest, they saw 230 the honey flowing, but no one ate any of it, 231 for the army was afraid of the oath. 14:27 But Jonathan had not heard about the oath his father had made the army take. He extended the end of his staff that was in his hand and dipped it in the honeycomb. When he ate it, 232 his eyes gleamed. 233 14:28 Then someone from the army informed him, “Your father put the army under a strict oath 234 saying, ‘Cursed be the man who eats food today!’ That is why the army is tired.” 14:29 Then Jonathan said, “My father has caused trouble for the land. See how my eyes gleamed 235 when I tasted just a little of this honey. 14:30 Certainly if the army had eaten some of the enemies’ provisions that they came across today, would not the slaughter of the Philistines have been even greater?”
14:31 On that day the army struck down the Philistines from Micmash to Aijalon, and they became very tired. 14:32 So the army rushed greedily on 236 the 237 plunder, confiscating sheep, cattle, and calves. They slaughtered them right on the ground, and the army ate them blood and all.
14:33 Now it was reported to Saul, “Look, the army is sinning against the Lord by eating even the blood.” He said, “All of you have broken the covenant! 238 Roll a large stone over here to me.” 14:34 Then Saul said, “Scatter out among the army and say to them, ‘Each of you bring to me your ox and sheep and slaughter them in this spot and eat. But don’t sin against the Lord by eating the blood.” So that night each one brought his ox and slaughtered it there. 239 14:35 Then Saul built an altar for the Lord; it was the first time he had built an altar for the Lord.
14:36 Saul said, “Let’s go down after the Philistines at night; we will rout 240 them until the break of day. 241 We won’t leave any of them alive!” 242 They replied, “Do whatever seems best to you.” 243 But the priest said, “Let’s approach God here.” 14:37 So Saul asked God, “Should I go down after the Philistines? Will you deliver them into the hand of Israel?” But he did not answer him that day.
14:38 Then Saul said, “All you leaders of the army come here. Find out 244 how this sin occurred today. 14:39 For as surely as the Lord, the deliverer of Israel, lives, even if it turns out to be my own son Jonathan, he will certainly die!” But no one from the army said anything. 245
14:40 Then he said to all Israel, “You will be on one side, and I and my son Jonathan will be on the other side.” The army replied to Saul, “Do whatever you think is best.”
14:41 Then Saul said, “O Lord God of Israel! If this sin has been committed by me or by my son Jonathan, then, O Lord God of Israel, respond with Urim. But if this sin has been committed by your people Israel, respond with Thummim.” 246 Then Jonathan and Saul were indicated by lot, while the army was exonerated. 247 14:42 Then Saul said, “Cast the lot between me and my son Jonathan!” 248 Jonathan was indicated by lot.
14:43 So Saul said to Jonathan, “Tell me what you have done.” Jonathan told him, “I used the end of the staff that was in my hand to taste a little honey. I must die!” 249 14:44 Saul said, “God will punish me severely if Jonathan doesn’t die!” 250
14:45 But the army said to Saul, “Should Jonathan, who won this great victory in Israel, die? May it never be! As surely as the Lord lives, not a single hair of his head will fall to the ground! For it is with the help of God that he has acted today.” So the army rescued Jonathan from death. 251
14:46 Then Saul stopped chasing the Philistines, and the Philistines went back home. 252 14:47 After Saul had secured his royal position over Israel, he fought against all their 253 enemies on all sides – the Moabites, Ammonites, Edomites, the kings of Zobah, and the Philistines. In every direction that he turned he was victorious. 254 14:48 He fought bravely, striking down the Amalekites and delivering Israel from the hand of its enemies. 255
14:49 The sons of Saul were Jonathan, Ishvi, and Malki-Shua. 256 He had two daughters; the older one was named Merab and the younger Michal. 14:50 The name of Saul’s wife was Ahinoam, the daughter of Ahimaaz. The name of the general in command of his army was Abner son of Ner, Saul’s uncle. 257 14:51 Kish was the father of Saul, and Ner the father of Abner was the son 258 of Abiel.
14:52 There was fierce war with the Philistines all the days of Saul. So whenever Saul saw anyone who was a warrior or a brave individual, he would conscript him.
1 Samuel 17:1-58
Konteks17:1 259 The Philistines gathered their troops 260 for battle. They assembled at Socoh in Judah. They camped in Ephes Dammim, between Socoh and Azekah. 17:2 Saul and the Israelite army 261 assembled and camped in the valley of Elah, where they arranged their battle lines to fight against 262 the Philistines. 17:3 The Philistines were standing on one hill, and the Israelites 263 on another hill, with the valley between them.
17:4 Then a champion 264 came out from the camp of the Philistines. His name was Goliath; he was from Gath. He was close to seven feet tall. 265 17:5 He had a bronze helmet on his head and was wearing scale body armor. The weight of his bronze body armor was five thousand shekels. 266 17:6 He had bronze shin guards 267 on his legs, and a bronze javelin was slung over his shoulders. 17:7 The shaft 268 of his spear was like a weaver’s beam, and the iron point of his spear weighed six hundred shekels. 269 His shield bearer was walking before him.
17:8 Goliath 270 stood and called to Israel’s troops, 271 “Why do you come out to prepare for battle? Am I not the Philistine, and are you not the servants of Saul? Choose 272 for yourselves a man so he may come down 273 to me! 17:9 If he is able to fight with me and strike me down, we will become your servants. But if I prevail against him and strike him down, you will become our servants and will serve us.” 17:10 Then the Philistine said, “I defy Israel’s troops this day! Give me a man so we can fight 274 each other!” 17:11 When Saul and all the Israelites 275 heard these words of the Philistine, they were upset and very afraid.
17:12 276 Now David was the son of this Ephrathite named Jesse from Bethlehem 277 in Judah. He had eight sons, and in Saul’s days he was old and well advanced in years. 278 17:13 Jesse’s three oldest sons had followed Saul to war. The names of the 279 three sons who went to war were Eliab, his firstborn, Abinadab, the second oldest, and Shammah, the third oldest. 17:14 Now David was the youngest. While the three oldest sons followed Saul, 17:15 David was going back and forth 280 from Saul in order to care for his father’s sheep in Bethlehem.
17:16 Meanwhile for forty days the Philistine approached every morning and evening and took his position. 17:17 Jesse said to his son David, “Take your brothers this ephah of roasted grain and these ten loaves of bread; go quickly 281 to the camp to your brothers. 17:18 Also take these ten portions of cheese to their commanding officer. 282 Find out how your brothers are doing 283 and bring back their pledge that they received the goods. 284 17:19 They are with Saul and the whole Israelite army 285 in the valley of Elah, fighting with the Philistines.”
17:20 So David got up early in the morning and entrusted the flock to someone else who would watch over it. 286 After loading up, he went just as Jesse had instructed him. He arrived at the camp 287 as the army was going out to the battle lines shouting its battle cry. 17:21 Israel and the Philistines drew up their battle lines opposite one another. 17:22 After David had entrusted his cargo to the care of the supply officer, 288 he ran to the battlefront. When he arrived, he asked his brothers how they were doing. 17:23 As he was speaking with them, the champion named Goliath, the Philistine from Gath, was coming up from the battle lines of the Philistines. He spoke the way he usually did, 289 and David heard it. 17:24 When all the men of Israel saw this man, they retreated 290 from his presence and were very afraid.
17:25 The men of Israel said, “Have you seen this man who is coming up? He does so 291 to defy Israel. But the king will make the man who can strike him down very wealthy! He will give him his daughter in marriage, and he will make his father’s house exempt from tax obligations in Israel.”
17:26 David asked the men who were standing near him, “What will be done for the man who strikes down this Philistine and frees Israel from this humiliation? 292 For who is this uncircumcised Philistine, that he defies the armies of the living God?” 17:27 The soldiers 293 told him what had been promised, saying, 294 “This is what will be done for the man who can strike him down.”
17:28 When David’s 295 oldest brother Eliab heard him speaking to the men, he became angry 296 with David and said, “Why have you come down here? To whom did you entrust those few sheep in the desert? I am familiar with your pride and deceit! 297 You have come down here to watch the battle!”
17:29 David replied, “What have I done now? Can’t I say anything?” 298 17:30 Then he turned from those who were nearby to someone else and asked the same question, 299 but they 300 gave him the same answer as before. 17:31 When David’s words were overheard and reported to Saul, he called for him. 301
17:32 David said to Saul, “Don’t let anyone be discouraged. 302 Your servant will go and fight this Philistine!” 17:33 But Saul replied to David, “You aren’t able to go against this Philistine and fight him! You’re just a boy! He has been a warrior from his youth!”
17:34 David replied to Saul, “Your servant has been a shepherd for his father’s flock. Whenever a lion or bear would come and carry off a sheep from the flock, 17:35 I would go out after it, strike it down, and rescue the sheep from its mouth. If it rose up against me, I would grab it by its jaw, strike it, and kill it. 17:36 Your servant has struck down both the lion and the bear. This uncircumcised Philistine will be just like one of them. 303 For he has defied the armies of the living God!” 17:37 David went on to say, “The Lord who delivered me from the lion and the bear will also deliver me from the hand of this Philistine!” Then Saul said to David, “Go! The Lord will be with you.” 304
17:38 Then Saul clothed David with his own fighting attire and put a bronze helmet on his head. He also put body armor on him. 17:39 David strapped on his sword over his fighting attire and tried to walk around, but he was not used to them. 305 David said to Saul, “I can’t walk in these things, for I’m not used to them.” So David removed them. 17:40 He took his staff in his hand, picked out five smooth stones from the stream, placed them in the pouch 306 of his shepherd’s bag, took his sling in hand, and approached the Philistine.
17:41 307 The Philistine kept coming closer to David, with his shield bearer walking in front of him. 17:42 When the Philistine looked carefully at David, he despised him, for he was only a ruddy and handsome boy. 17:43 The Philistine said to David, “Am I a dog, that you are coming after me with sticks?” 308 Then the Philistine cursed David by his gods. 17:44 The Philistine said to David, “Come here to me, so I can give your flesh to the birds of the sky and the wild animals of the field!” 309
17:45 But David replied to the Philistine, “You are coming against me with sword and spear and javelin. But I am coming against you in the name of the Lord of hosts, the God of Israel’s armies, whom you have defied! 17:46 This very day the Lord will deliver you into my hand! I will strike you down and cut off your head. This day I will give the corpses of the Philistine army to the birds of the sky and the wild animals of the land. Then all the land will realize that Israel has a God 17:47 and all this assembly will know that it is not by sword or spear that the Lord saves! For the battle is the Lord’s, and he will deliver you into our hand.”
17:48 The Philistine drew steadily closer to David to attack him, while David quickly ran toward the battle line to attack the Philistine. 310 17:49 David reached his hand into the bag and took out a stone. He slung it, striking the Philistine on the forehead. The stone sank deeply into his forehead, and he fell down with his face to the ground.
17:50 311 David prevailed over the Philistine with just the sling and the stone. He struck down the Philistine and killed him. David did not even have a sword in his hand. 312 17:51 David ran and stood over the Philistine. He grabbed Goliath’s 313 sword, drew it from its sheath, 314 killed him, and cut off his head with it. When the Philistines saw their champion was dead, they ran away.
17:52 Then the men of Israel and Judah charged forward, shouting a battle cry. 315 They chased the Philistines to the valley 316 and to the very gates of Ekron. The Philistine corpses lay fallen along the Shaaraim road to Gath and Ekron. 17:53 When the Israelites returned from their hot pursuit of the Philistines, they looted their camp. 17:54 David took the head of the Philistine and brought it to Jerusalem, 317 and he put Goliath’s 318 weapons in his tent.
17:55 319 Now as Saul watched David going out to fight the Philistine, he asked Abner, the general in command of the army, “Whose son is this young man, Abner?” Abner replied, “As surely as you live, O king, I don’t know.” 17:56 The king said, “Find out whose son this boy is!”
17:57 So when David returned from striking down the Philistine, Abner took him and brought him before Saul. He still had the head of the Philistine in his hand. 17:58 Saul said to him, “Whose son are you, young man?” David replied, “I am the son of your servant Jesse in Bethlehem.” 320
1 Samuel 21:1-15
Konteks21:1 (21:2) David went to Ahimelech the priest in Nob. Ahimelech was shaking with fear when he met 321 David, and said to him, “Why are you by yourself with no one accompanying you?” 21:2 David replied to Ahimelech the priest, “The king instructed me to do something, but he said to me, ‘Don’t let anyone know the reason I am sending you or the instructions I have given you.’ 322 I have told my soldiers 323 to wait at a certain place. 324 21:3 Now what do you have at your disposal? 325 Give me five loaves of bread, or whatever can be found.”
21:4 The priest replied to David, “I don’t have any ordinary bread at my disposal. Only holy bread is available, and then only if your soldiers 326 have abstained from sexual relations with women.” 327 21:5 David said to the priest, “Certainly women have been kept away from us, just as on previous occasions when I have set out. The soldiers’ 328 equipment is holy, even on an ordinary journey. How much more so will they be holy today, along with their equipment!”
21:6 So the priest gave him holy bread, for there was no bread there other than the bread of the Presence. It had been removed from before the Lord in order to replace it with hot bread on the day it had been taken away. 21:7 (One of Saul’s servants was there that day, detained before the Lord. His name was Doeg the Edomite, who was in charge of Saul’s shepherds.) 21:8 David said to Ahimelech, “Is there no sword or spear here at your disposal? I don’t have my own sword or equipment in hand due to the urgency of the king’s instructions.”
21:9 The priest replied, “The sword of Goliath the Philistine, whom you struck down in the valley of Elah, is wrapped in a garment behind the ephod. If you wish, take it for yourself. Other than that, there’s nothing here.” David said, “There’s nothing like it! Give it to me!” 21:10 So on that day David arose and fled from Saul. He went to King Achish of Gath. 21:11 The servants of Achish said to him, “Isn’t this David, the king of the land? Isn’t he the one that they sing about when they dance, saying,
‘Saul struck down his thousands,
But David his tens of thousands’?”
21:12 David thought about what they said 329 and was very afraid of King Achish of Gath. 21:13 He altered his behavior in their presence. 330 Since he was in their power, 331 he pretended to be insane, making marks on the doors of the gate and letting his saliva run down his beard.
21:14 Achish said to his servants, “Look at this madman! Why did you bring him to me? 21:15 Do I have a shortage of fools, that you have brought me this man to display his insanity in front of me? Should this man enter my house?”
1 Samuel 21:2
Konteks21:2 David replied to Ahimelech the priest, “The king instructed me to do something, but he said to me, ‘Don’t let anyone know the reason I am sending you or the instructions I have given you.’ 332 I have told my soldiers 333 to wait at a certain place. 334
1 Samuel 8:1-18
Konteks8:1 In his old age Samuel appointed his sons as judges over Israel. 8:2 The name of his firstborn son was Joel, and the name of his second son was Abijah. They were judges in Beer Sheba. 8:3 But his sons did not follow 335 his ways. Instead, they made money dishonestly, accepted bribes, and perverted justice. 336
8:4 So all the elders of Israel gathered together and approached Samuel at Ramah. 8:5 They said to him, “Look, you are old, and your sons don’t follow your ways. So now appoint over us a king to lead 337 us, just like all the other nations have.”
8:6 But this request displeased Samuel, for 338 they said, “Give us a king to lead us.” So Samuel prayed to the Lord. 8:7 The Lord said to Samuel, “Do everything the people request of you. 339 For it is not you that they have rejected, but it is me that they have rejected as their king. 8:8 Just as they have done 340 from the day that I brought them up from Egypt until this very day, they have rejected me and have served other gods. This is what they are also doing to you. 8:9 So now do as they say. 341 But seriously warn 342 them and make them aware of the policies of the king who will rule over them.” 343
8:10 So Samuel spoke all the words of the Lord to the people who were asking him for a king. 8:11 He said, “Here are the policies of the king who will rule over you: He will conscript your sons and put them in his chariot forces and in his cavalry; they will run in front of his chariot. 8:12 He will appoint for himself leaders of thousands and leaders of fifties, 344 as well as those who plow his ground, reap his harvest, and make his weapons of war and his chariot equipment. 8:13 He will take your daughters to be ointment makers, cooks, and bakers. 8:14 He will take your best fields and vineyards and give them to his own servants. 8:15 He will demand a tenth of your seed and of the produce of your vineyards and give it to his administrators 345 and his servants. 8:16 He will take your male and female servants, as well as your best cattle and your donkeys, and assign them for his own use. 8:17 He will demand a tenth of your flocks, and you yourselves will be his servants. 8:18 In that day you will cry out because of your king whom you have chosen for yourselves, but the Lord won’t answer you in that day.” 346
1 Samuel 8:1
Konteks8:1 In his old age Samuel appointed his sons as judges over Israel.
1 Samuel 7:1
Konteks7:1 Then the people 347 of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.
[1:1] 1 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] 2 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] 3 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] 4 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] 5 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] 6 tn Grk “may mercy and peace and love be multiplied to you.”
[1:3] 7 tn Grk “while being quite diligent to write to you,” or “while making all haste to write to you.” Two issues are at stake: (1) whether σπουδή (spoudh) here means diligence, eagerness, or haste; (2) whether ποιούμενος γράφειν (poioumeno" grafein) is to be taken conatively (“I was about to write”) or progressively (“I was writing”). Without knowing more of the background, it is difficult to tell which option is to be preferred.
[1:3] 8 tn Grk “I had the necessity.” The term ἀνάγκη (anankh, “necessity”) often connotes urgency or distress. In this context, Jude is indicating that the more comprehensive treatment about the faith shared between himself and his readers was not nearly as urgent as the letter he found it now necessary to write.
[1:3] 9 tn Grk “encouraging.” Παρακαλῶν (parakalwn) is most likely a telic participle. In keeping with other participles of purpose, it is present tense and occurs after the main verb.
[1:3] 10 tn the verb ἐπαγωνίζομαι (epagwnizomai) is an intensive form of ἀγωνίζομαι (agwnizomai). As such, the notion of struggling, fighting, contending, etc. is heightened.
[1:3] 11 tn Τῇ πίστει (th pistei) here is taken as a dative of advantage (“on behalf of the faith”). Though rare (see BDAG 820 s.v. 3), it is not unexampled and must have this meaning here.
[1:3] sn The term “faith” has a variety of meanings in the NT. Here, the faith refers to the doctrinal content embraced by believers rather than the act of believing. Rather than discuss the points of agreement that Jude would have with these believers, because of the urgency of the present situation he must assume that these believers were well grounded and press on to encourage them to fight for this common belief.
[1:3] 12 sn The adverb once for all (ἅπαξ, Japax) seems to indicate that the doctrinal convictions of the early church had been substantially codified. That is to say, Jude could appeal to written documents of the Christian faith in his arguments with the false teachers. Most likely, these documents were the letters of Paul and perhaps one or more gospels. First and Second Peter may also have been among the documents Jude has in mind (see also the note on the phrase entrusted to the saints in this verse).
[1:3] 13 sn I now feel compelled instead…saints. Apparently news of some crisis has reached Jude, prompting him to write a different letter than what he had originally planned. A plausible scenario (assuming authenticity of 2 Peter or at least that there are authentic Petrine snippets in it) is that after Peter’s death, Jude intended to write to the same Gentile readers that Peter had written to (essentially, Paul’s churches). Jude starts by affirming that the gospel the Gentiles had received from Paul was the same as the one the Jewish Christians had received from the other apostles (our common salvation). But in the midst of writing this letter, Jude felt that the present crisis deserved another, shorter piece. The crisis, as the letter reveals, is that the false teachers whom Peter prophesied have now infiltrated the church. The letter of Jude is thus an ad hoc letter, intended to confirm the truth of Peter’s letter and encourage the saints to ground their faith in the written documents of the nascent church, rather than listen to the twisted gospel of the false teachers. In large measure, the letter of Jude illustrates the necessity of clinging to the authority of scripture as opposed to those who claim to be prophets.
[1:4] 14 tn Grk “people.” However, if Jude is indeed arguing that Peter’s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase “these men” in 2 Pet 2:12.
[1:4] 15 tn “Among you” is not in the Greek text, but is obviously implied.
[1:4] sn The infiltration referred to by the phrase slipped in among you was predicted by Peter (2 Pet 2:1), Paul (e.g., Acts 20:29-30), and OT prophets.
[1:4] 16 tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.
[1:4] 17 tn Grk “written about.”
[1:4] 18 tn Grk “for this condemnation.” τοῦτο (touto) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5-18. Otherwise, the condemnation is only implied (in v. 3b) or is merely a statement of their sinfulness (“ungodly” in v. 4b), not a judgment of it.
[1:4] 19 tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).
[1:4] sn Turned the grace of our God into a license for evil. One of the implications that the gospel in the apostolic period was truly a gospel of grace was the fact that the enemies of the gospel could pervert it into license. If it were a gospel of works, no such abuse could be imagined. Along these lines, note Rom 6:1 – “Are we to remain in sin so that grace may increase?” This question could not have even been asked had the gospel been one of works. But grace is easily misunderstood by those who would abuse it.
[1:4] 20 tc Most later witnesses (P Ψ Ï sy) have θεόν (qeon, “God”) after δεσπότην (despothn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despoth") was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (Ì72,78 א A B C 0251 33 81 323 1241 1739 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.
[1:4] sn The Greek term for Master (δεσπότης, despoths) is the same term the author of 2 Peter used (2 Pet 2:1) to describe his Lord when he prophesied about these false teachers. Since δεσπότης is used only ten times in the NT, the verbal connection between these two books at this juncture is striking. This is especially so since both Peter and Jude speak of these false teachers as denying the Master (both using the same verb). The basic difference is that Peter is looking to the future, while Jude is arguing that these false teachers are here now.
[1:4] 21 tn The terms “Master and Lord” both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. For more discussion see ExSyn 270-78. See also Titus 2:13 and 2 Pet 1:1
[1:5] 22 tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidota") is an implied ὑμᾶς (Jumas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.
[1:5] sn That Jude comments on his audience’s prior knowledge of what he is about to tell them (you have been fully informed of these facts) may imply that they were familiar with 2 Peter. In 2 Pet 2:4ff., the same illustrations from the OT are drawn. See the note on the following phrase once for all.
[1:5] 23 tc ‡ Some translations take ἅπαξ (Japax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (Joti) clause. The reading of NA27, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta {oti [Jo] kurio" {apax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (Ì72 A B C2 33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, swsas).
[1:5] sn In this translation, Jude is stressing that the readers have been informed once for all of the OT illustrations he is about to mention. Where would they get this information? Most likely from having read 2 Peter. Earlier Jude used the same adverb to indicate that these believers had a written record of the faith. This seems to be his implication here, too. Thus, for the second time Jude is appealing to the written documents of the early church as authoritative as opposed to the messages of the false teachers. As the 1st century began to draw to a close, the early church found itself increasingly dependent on the letters and gospels of the apostles and their associates. Once those apostles died, false apostles and false teachers sprang up, like wolves in sheep’s clothing (cf. Acts 20:29-30). To combat this, some of the latest books of the NT stressed the authority of what had been written (so Hebrews, Jude, Ephesians, 1 John). Although these writers anticipated the return of the Lord, they also braced their audiences for a delay of the parousia (the second coming of Christ) by suggesting that when they were gone the NT documents should guide them.
[1:5] 24 tc ‡ The reading ᾿Ιησοῦς (Ihsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (qeos, “God”) for ᾿Ιησοῦς (though Ì72 has the intriguing reading θεὸς Χριστός [qeos Cristos, “God Christ”] for ᾿Ιησοῦς). In addition to the evidence supplied in NA27 for this reading, note also {88 322 323 424c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.
[1:5] sn The construction our Master and Lord, Jesus Christ in v. 4 follows Granville Sharp’s rule (see note on Lord). The construction strongly implies the deity of Christ. This is followed by a statement that Jesus was involved in the salvation (and later judgment) of the Hebrews. He is thus to be identified with the Lord God, Yahweh. Verse 5, then, simply fleshes out what is implicit in v. 4.
[1:5] 25 tn Or perhaps “a,” though this is less likely.
[1:5] 26 tn Grk “the second time.”
[1:6] 27 tn Grk “and.” Verse 6 is a continuation of the same sentence begun in v. 5. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:6] 28 tn Grk “who did not keep their own domain.”
[1:6] sn The idea is that certain angels acted improperly, going outside the bounds prescribed by God (their proper domain).
[1:6] 29 sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.
[1:6] 30 sn In 2 Pet 2:4 a less common word for chains is used.
[1:6] 31 tn The word ζόφος (zofos, “utter, deepest darkness”) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4; Jude 13 parallels 2 Pet 2:17.
[1:6] 32 tn The words “locked up” are not in Greek, but is expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).
[1:7] 34 tn Grk “the towns [or cities] surrounding them.”
[1:7] 35 tn Grk “strange flesh.” This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of ἕτερος ({etero"; “strange,” “other”). When this is to be distinguished from ἄλλος (allos, “another”) it suggests “another of a different kind.” If so, would that properly describe homosexual behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.” However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ἐκπορνεύσασαι (ekporneusasai, “having indulged in sexual immorality”) and ἀπελθοῦσαι (apelqousai, “having pursued”) have concord with “cities” (πόλεις, poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.
[1:7] 36 tn Or “in the same way as.”
[1:7] 37 tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.
[1:8] 38 tn The reference is now to the false teachers.
[1:8] 39 tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (|outoi, “these”), though the particular relationship is not clear. It could mean, “while dreaming,” “by dreaming,” or “because of dreaming.” This translation has adopted the last option as Jude’s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle ἐνυπνιαζόμενοι was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.
[1:8] 40 tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: “they deny our Master and Lord, Jesus Christ.”
[1:8] 41 tn The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.”
[1:8] 42 sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them).
[1:9] 43 tn The word “even” is not in Greek; it is implied by the height of the contrast.
[1:9] 44 sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.
[1:9] 45 tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”
[1:10] 46 tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.
[1:10] sn They instinctively comprehend. Like irrational animals, these false teachers do grasp one thing – the instinctive behavior of animals in heat. R. Bauckham (Jude, 2 Peter [WBC], 63) notes that “Though they claim to be guided by special spiritual insight gained in heavenly revelations, they are in fact following the sexual instincts which they share with the animals.” Jude’s focus is somewhat different from Peter’s: Peter argued that, like irrational animals who are born to be caught and killed, these men will be destroyed when destroying others (2 Pet 2:12). Jude, however, does not mention the destruction of animals, just that these false teachers will be destroyed for mimicking them.
[1:11] 47 tn Or “they have gone the way of Cain.”
[1:11] 49 tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).
[1:11] 51 tn Grk “and.” See note on “perish” later in this verse.
[1:11] 52 tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).
[1:12] 53 tn Grk “these are the men who are.”
[1:12] 54 tn Though σπιλάδες (spilades) is frequently translated “blemishes” or “stains,” such is actually a translation of the Greek word σπίλοι (spiloi). The two words are quite similar, especially in their root or lexical forms (σπιλάς [spila"] and σπίλος [spilos] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι. But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13, the term used is indeed σπίλος. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word σπιλάς was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as “rocks” – as pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that σπιλάδες here means “hidden rocks.” Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.
[1:12] 55 tc Several witnesses (A Cvid 1243 1846 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatai", “deceptions”) for ἀγάπαις (agapai", “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and should therefore be considered original.
[1:12] sn The danger of the false teachers at the love feasts would be especially pernicious, for the love feasts of the early church involved the Lord’s Supper, worship, and instruction.
[1:12] 56 tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22.
[1:12] 57 tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainw) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.
[1:12] 58 tn “They are” is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before “They are.” English usage requires breaking this into more than one sentence.
[1:12] 59 tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).
[1:12] 60 sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.
[1:12] 61 tn Grk “having died twice.”
[1:12] sn Twice dead probably has no relevance to the tree metaphor, but has great applicability to these false teachers. As in Rev 20:6, those who die twice are those who die physically and spiritually. The aphorism is true: “born once, die twice; born twice, die once” (cf. Rev 20:5; John 3, 11).
[1:13] 62 tn Grk “wild waves of the sea.”
[1:13] 63 tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”
[1:13] 64 tn Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.
[1:13] 65 sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.
[1:13] 66 tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.
[1:14] 67 tn Grk “the seventh from Adam.”
[1:14] sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.
[1:14] 68 tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).
[1:14] 69 tn Grk “has come,” a proleptic aorist.
[1:14] 70 tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.
[1:15] 71 tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).
[1:15] 73 tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.
[1:15] 74 tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebew) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.
[1:15] 75 sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.
[1:16] 76 tn “And” is not in Greek, but is supplied for the sake of English style.
[1:16] 77 tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.
[1:16] 78 tn Grk “(who go/going) according to their own lusts.”
[1:16] 79 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] 80 sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.
[1:16] 81 tn Or “to their own advantage.”
[1:17] 82 tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.
[1:17] 83 sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.
[1:18] 85 tn Grk “going according to their own desires of ungodliness.”
[1:18] sn Jude cites 2 Pet 3:3, changing a few of the words among other things, cleaning up the syntax, conforming it to Hellenistic style.
[1:19] 86 tn Grk “these are the ones who cause divisions.”
[1:19] 87 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] 88 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.
[1:20] 89 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.
[1:21] 91 tn Or “waiting for.”
[1:21] 92 tn Grk “unto eternal life.”
[1:23] 94 tn Grk “and have mercy.”
[1:23] 95 tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.
[1:23] sn Joining a fear of God to mercy is an important balance when involved in disciplinary action. On the one hand, being merciful without fear can turn to unwarranted sympathy for the individual, absolving him of personal responsibility; but fearing God without showing mercy can turn into personal judgment and condemnation.
[1:23] 96 sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.
[1:23] 97 tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.
[1:24] 98 tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.
[1:24] 99 tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”
[1:24] 100 tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.
[1:24] 101 tn Or “in the presence of his glory,” “before his glory.”
[1:1] 102 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] 103 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] 104 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] 105 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] 106 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.
[1:1] 107 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] 108 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] 109 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] 110 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] 111 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.
[4:1] 112 tn Heb “and the word of Samuel was.” The present translation understands Samuel to be the speaker of the divine word (“Samuel” is a subjective genitive in this case), although the statement could mean that he was the recipient of the divine word (“Samuel” is an objective genitive in this case) who in turn reported it to Israel.
[4:1] 113 tn Heb “and Israel went out to meet the Philistines for battle.”
[4:1] 114 tn Heb “the stone, the help.” The second noun is in apposition to the first one and apparently is the name by which the stone was known. Contrast the expression used in 5:1 and 7:12, where the first word lacks the definite article, unlike 4:1.
[4:2] 116 tn The MT has וַתִּטֹּשׁ (vattittosh), from the root נטשׁ (ntsh). This verb normally means “to leave,” “to forsake,” or “to permit,” but such an idea does not fit this context very well. Many scholars have suspected that the text originally read either וַתֵּט (vattet, “and it spread out”), from the root נטה (nth), or וַתִּקֶשׁ (vattiqesh, “and it grew fierce”), from the root קשׂה (qsh). The former suggestion is apparently supported by the LXX ἔκλινεν (eklinen, “it inclined”) and is adopted in the translation.
[4:2] 118 tn Heb “the Philistines, and they killed.” The pronoun “they” has been translated as a relative pronoun (“who”) to make it clear to the English reader that the Philistines were the ones who did the killing.
[4:3] 121 tn Heb “and it will come in our midst and it will save.” After the cohortative (see “let’s take”), the prefixed verbal forms with the prefixed conjunction indicate purpose or result. The translation understands the ark to be the subject of the third masculine singular verbs, although it is possible to understand the Lord as the subject. In the latter case, one should translate, “when he is with us, he will save us.”
[4:5] 123 tn Heb “shouted [with] a great shout.”
[4:7] 124 tn The Hebrew text has a direct quote, “because they said, ‘Gods have come to the camp.’” Even though the verb translated “have come” is singular, the following subject should be taken as plural (“gods”), as v. 8 indicates. Some emend the verb to a plural form.
[4:7] 125 tn Traditionally “woe to.” They thought disaster was imminent.
[4:10] 126 tn Heb “and they fled, each to his tents.”
[4:12] 127 tn Or perhaps, “the same day.” On this use of the demonstrative pronoun see Joüon 2:532 §143.f.
[4:13] 128 tc Read with many medieval Hebrew
[4:13] 129 tn Heb “his heart was trembling.”
[4:13] 130 tn Heb “and the man came to report in the city.”
[4:14] 131 tn Heb “the sound of the cry.”
[4:14] 132 tn Heb “the sound of this commotion.”
[4:15] 133 tn Heb “were set” or “were fixed,” i.e., without vision.
[4:16] 134 tn Heb “he”; the referent (Eli) has been specified in the translation for clarity.
[4:18] 136 tn Heb “he”; the referent (Eli) has been specified in the translation for clarity.
[4:20] 138 tn Heb “and she did not set her heart.”
[4:21] 139 sn The name Ichabod (אִי־כָבוֹד) may mean, “Where is the glory?”
[5:3] 140 tc The LXX adds “they entered the temple of Dagon and saw.”
[5:4] 141 tc Heb “only Dagon was left.” We should probably read the word גֵּו (gev, “back”) before Dagon, understanding it to have the sense of the similar word גְּוִיָּה (gÿviyyah, “body”). This variant is supported by the following evidence: The LXX has ἡ ῥάχις (Jh rJacis, “the back” or “trunk”); the Syriac Peshitta has wegusmeh (“and the body of”); the Targum has gupyeh (“the body of”); the Vulgate has truncus (“the trunk of,” cf. NAB, NASB, NRSV, NLT). On the strength of this evidence the present translation employs the phrase “Dagon’s body.”
[5:6] 142 tn Heb “the hand of the
[5:6] 143 tn The words “the people of” are supplied in the translation for clarification.
[5:6] 144 tc The LXX and Vulgate add the following: “And mice multiplied in their land, and the terror of death was throughout the entire city.”
[5:6] tn Or “tumors” (so ASV, NASB, NIV, NRSV, NLT); NCV “growths on their skin”; KJV “emerods”; NAB “hemorrhoids.”
[5:7] 146 tn Heb “for his hand is severe upon.”
[5:8] 147 tn Heb “and they sent and gathered.”
[5:9] 148 tn Heb “the hand of the
[5:9] 149 tn Heb “and he struck the men of the city from small and to great.”
[5:9] 150 tn See the note on this term in v. 6. Cf. KJV “and they had emerods in their secret parts.”
[5:11] 153 tn Heb “and they sent and gathered.”
[5:11] 157 tn Heb “the hand of God was very heavy there.”
[6:1] 160 tc The LXX adds “and their land swarmed with mice.”
[6:3] 161 tc The LXX and a Qumran
[6:5] 162 tn Heb “your mice.” A Qumran
[6:5] 163 tn Heb “Perhaps he will lighten his hand from upon you and from upon your gods and from upon your land.”
[6:6] 164 tn Heb “like Egypt and Pharaoh hardened their heart.”
[6:6] 165 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[6:6] 166 tn Heb “and they sent them away and they went.”
[6:10] 167 tn Heb “and the men did so.”
[6:18] 168 tc A few Hebrew
[6:19] 169 tn Heb “he”; the referent (the
[6:19] 170 tc The number 50,070 is surprisingly large, although it finds almost unanimous textual support in the MT and in the ancient versions. Only a few medieval Hebrew
[6:20] 171 tn Heb “he” or “it”; the referent here (the ark) has been specified in the translation for clarity (cf. also NIV, CEV, NLT). Others, however, take the referent to be the
[13:1] 172 tc The MT does not have “thirty.” A number appears to have dropped out of the Hebrew text here, since as it stands the MT (literally, “a son of a year”) must mean that Saul was only one year old when he began to reign! The KJV, attempting to resolve this, reads “Saul reigned one year,” but that is not the normal meaning of the Hebrew text represented by the MT. Although most LXX
[13:1] 173 tc The MT has “two years” here. If this number is to be accepted as correct, the meaning apparently would be that after a lapse of two years at the beginning of Saul’s reign, he then went about the task of consolidating an army as described in what follows (cf. KJV, ASV, CEV). But if the statement in v. 1 is intended to be a comprehensive report on the length of Saul’s reign, the number is too small. According to Acts 13:21 Saul reigned for forty years. Some English versions (e.g., NIV, NCV, NLT), taking this forty to be a round number, add it to the “two years” of the MT and translate the number in 2 Sam 13:1 as “forty-two years.” While this is an acceptable option, the present translation instead replaces the MT’s “two” with the figure “forty.” Admittedly the textual evidence for this decision is weak, but the same can be said of any attempt to restore sense to this difficult text (note the ellipsis marks at this point in NAB, NRSV). The Syriac Peshitta lacks this part of v. 1.
[13:2] 174 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[13:2] 175 tn Heb “at Gibeah of Benjamin.” The words “in the territory” are supplied in the translation for clarity.
[13:2] 176 tn Heb “each one to his tents.”
[13:3] 177 tn Or perhaps “struck down the Philistine official.” See the note at 1 Sam 10:5. Cf. TEV “killed the Philistine commander.”
[13:3] 178 tn Heb “blew the ram’s horn in.”
[13:4] 179 tn The words “this message” are supplied in the translation for stylistic reasons.
[13:4] 180 tn Heb “stinks.” The figurative language indicates that Israel had become repulsive to the Philistines.
[13:4] 181 tn Heb “were summoned after.”
[13:5] 182 tn Many English versions (e.g., KJV, NASB, NRSV, TEV) read “30,000” here.
[13:6] 183 tn Or perhaps “vaults.” This rare term also occurs in Judg 9:46, 49. Cf. KJV “high places”; ASV “coverts”; NAB “caverns”; NASB “cellars”; NIV, NCV, TEV “pits”; NRSV, NLT “tombs.”
[13:7] 184 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[13:8] 185 tn This apparently refers to the instructions given by Samuel in 1 Sam 10:8. If so, several years had passed. On the relationship between chs. 10 and 13, see V. P. Long, The Art of Biblical History (FCI), 201-23.
[13:8] 186 tn Heb “dispersed from upon him”; NAB, NRSV “began to slip away.”
[13:10] 187 tn Heb “to bless him.”
[13:11] 188 tn Heb “dispersed from upon me.”
[13:12] 190 tn Or “I forced myself” (so KJV, NASB, NRSV, CEV); NAB “So in my anxiety I offered”; NIV “I felt compelled.”
[13:13] 192 tn Heb “commanded.”
[13:14] 193 tn This verb form, as well as the one that follows (“appointed”), indicates completed action from the standpoint of the speaker. This does not necessarily mean that the Lord had already conducted his search and made his choice, however. The forms may be used for rhetorical effect to emphasize the certainty of the action. The divine search for a new king is as good as done, emphasizing that the days of Saul’s dynasty are numbered.
[13:14] 194 tn Heb “according to his heart.” The idiomatic expression means to be like-minded with another, as its use in 1 Sam 14:7 indicates.
[13:14] 195 tn Heb “commanded.”
[13:15] 196 tc The LXX and two Old Latin
[13:15] 197 tn Heb “at Gibeah of Benjamin.” The words “in the territory” are supplied in the translation for clarity (likewise in the following verse).
[13:16] 198 tn The juxtaposition of disjunctive clauses in v.16 indicates synchronic action.
[13:20] 199 tc The translation follows the LXX (“their sickle”) here, rather than the MT “plowshares,” which is due to dittography from the word earlier in the verse.
[13:21] 200 tn Heb “the price was.” The meaning of the Hebrew word פְּצִירָה (pÿtsirah) is uncertain. This is the only place it occurs in the OT. Some propose the meaning “sharpening,” but “price” is a more likely meaning if the following term refers to a weight (see the following note on the word “shekel”). See P. K. McCarter, I Samuel (AB), 238.
[13:21] 201 tn This word, which appears only here in the OT, probably refers to a stone weight. Stones marked פִּים (pim) have been found in excavations of Palestinian sites. The average weight of such stones is 0.268 ounces, which is equivalent to about two-thirds of a shekel. This probably refers to the price charged by the Philistines for the services listed. See P. K. McCarter, I Samuel (AB), 238; DNWSI 2:910; and G. I. Davies, Ancient Hebrew Inscriptions, 259.
[13:21] 202 tc Heb “and for a third, a pick.” The Hebrew text suffers from haplography at this point. The translation follows the textual reconstruction offered by P. K. McCarter, I Samuel (AB), 235.
[14:1] 203 tn Or “the servant who was carrying his military equipment” (likewise in vv. 6, 7, 12, 13, 14).
[14:3] 204 tn Heb “bearing.” Many English versions understand this verb to mean “wearing” (cf. KJV, NAB, NASB, NIV, NLT).
[14:7] 206 tn Heb “in your heart.”
[14:7] 207 tn Heb “Look, I am with you, according to your heart.” See the note at 13:14.
[14:11] 210 tn Heb “the two of them.”
[14:12] 212 tn The perfect verbal form is used rhetorically here to express Jonathan’s certitude. As far as he is concerned, the victory is as good as won and can be described as such.
[14:13] 213 tn Heb “and they fell before Jonathan.”
[14:13] 214 tn Heb “and the one carrying his equipment was killing after him.”
[14:15] 215 tn Heb “fell upon.”
[14:15] 216 tn Heb “and it was by the fear of God.” The translation understands this to mean that God was the source or cause of the fear experienced by the Philistines. This seems to be the most straightforward reading of the sentence. It is possible, however, that the word “God” functions here simply to intensify the accompanying word “fear,” in which one might translate “a very great fear” (cf. NAB, NRSV). It is clear that on some occasions that the divine name carries such a superlative nuance. For examples see Joüon 2:525 §141.n.
[14:16] 217 tn Heb “at Gibeah of Benjamin.” The words “in the territory” are supplied in the translation for clarity.
[14:16] 218 tn Heb “saw, and look!”
[14:16] 219 tn Heb “the crowd melted and went, even here.”
[14:17] 220 tn Heb “and they mustered the troops, and look!”
[14:18] 221 tc Heb “the ark of God.” It seems unlikely that Saul would call for the ark, which was several miles away in Kiriath-jearim (see 1 Sam 7:2). The LXX and an Old Latin
[14:18] 222 tc Heb “for the ark of God was in that day, and the sons of Israel.” The translation follows the text of some Greek manuscripts. See the previous note.
[14:19] 223 tn Or perhaps “until.”
[14:20] 224 tn Heb “and look, there was”
[14:20] 225 tn Heb “the sword of a man against his companion, a very great panic.”
[14:21] 226 tn Heb “and the Hebrews were to the Philistines formerly, who went up with them in the camp all around.”
[14:23] 227 tc The LXX includes the following words: “And all the people were with Saul, about ten thousand men. And the battle extended to the entire city on mount Ephraim.”
[14:25] 228 tn Heb “all the land.”
[14:25] 229 tn Heb “the surface of the field.”
[14:26] 230 tn Heb “and the army entered the forest, and look!”
[14:26] 231 tn Heb “and there was no one putting his hand to his mouth.”
[14:27] 232 tn Heb “and he returned his hand to his mouth.”
[14:27] 233 tc The translation follows the Qere and several medieval Hebrew
[14:28] 234 tn Heb “your father surely put the army under an oath.” The infinitive absolute is used before the finite verb to emphasize the solemn nature of the oath.
[14:29] 235 tc The LXX reads “saw.” See v. 27.
[14:32] 236 tc The translation follows the Qere and many medieval Hebrew
[14:32] 237 tc The translation reads with the Qere and many medieval Hebrew
[14:33] 238 tn Heb “You have acted deceptively.” In this context the verb refers to violating an agreement, in this case the dietary and sacrificial regulations of the Mosaic law. The verb form is second masculine plural; apparently Saul here addresses those who are eating the animals.
[14:34] 239 tn Heb “and all the army brought near, each his ox by his hand, and they slaughtered there.”
[14:36] 241 tn Heb “until the light of the morning.”
[14:36] 242 tn Heb “and there will not be left among them a man.”
[14:36] 243 tn Heb “all that is good in your eyes.” So also in v. 40.
[14:38] 244 tn Heb “know and see.”
[14:39] 245 tn Heb “and there was no one answering from all the army.”
[14:41] 246 tc Heb “to the
[14:41] sn The Urim and Thummim were used for lot casting in ancient Israel. Their exact identity is uncertain; they may have been specially marked stones drawn from a bag. See Exod 28:30; Lev 8:8, and Deut 33:8, as well as the discussion in R. W. Klein, 1 Samuel (WBC), 140.
[14:41] 247 tn Heb “went out.”
[14:42] 248 tc The LXX includes the following words: “Whomever the Lord will indicate by the lot, let him die! And the people said to Saul, ‘It is not this word.’ But Saul prevailed over the people, and they cast lots between him and between Jonathan his son.”
[14:43] 249 tn Heb “Look, I, I will die.” Apparently Jonathan is acquiescing to his anticipated fate of death. However, the words may be taken as sarcastic (“Here I am about to die!”) or as a question, “Must I now die?” (cf. NAB, NIV, NCV, NLT).
[14:44] 250 tn Heb “So God will do and so he will add, surely you will certainly die, Jonathan.”
[14:45] 251 tn Heb “and he did not die.”
[14:46] 252 tn Heb “to their place.”
[14:47] 253 tn Heb “his,” which could refer to Israel or to Saul.
[14:47] 254 tc The translation follows the LXX (“he was delivered”), rather than the MT, which reads, “he acted wickedly.”
[14:48] 255 tn Heb “plunderers.”
[14:49] 256 sn The list differs from others. In 1 Sam 31:2 (= 1 Chr 10:2), Jonathan, Abinadab, and Malki-Shua are listed as Saul’s sons, while 1 Chr 8:33 and 9:39 list Jonathan, Malki-Shua, Abinadab, and Eshbaal.
[14:50] 257 sn The word “uncle” can modify either Abner or Ner. See the note on the word “son” in v. 51 for further discussion.
[14:51] 258 tn 1 Chr 9:35-36 indicates that Jeiel (= Abiel?) had two sons (among others) named Ner and Kish (see also 1 Sam 9:1 and 1 Chr 8:30, where some Greek manuscripts include the name Ner, though it is absent in the Hebrew text). If this Kish was the father of Saul and Ner was the father of Abner, then Saul and Abner were cousins. However, according to 1 Chr 8:33 and 9:39, Ner, not Abiel, was the father of Kish. In this case, Kish and Abner were brothers and Abner was Saul’s uncle. The simplest solution to the problem is to see two men named Kish in the genealogy: Abiel (Jeiel) was the father of Ner and Kish I. Ner was the father of Abner and Kish II. Kish II was the father of Saul. The Kish mentioned in 1 Sam 9:1 was the father of Saul (v.2) and must be identified as Kish II. In this case the genealogy is “gapped,” with Ner being omitted. Abiel was the grandfather of Kish II.
[17:1] 259 tc The content of 1 Sam 17–18, which includes the David and Goliath story, differs considerably in the LXX as compared to the MT, suggesting that this story circulated in ancient times in more than one form. The LXX for chs. 17–18 is much shorter than the MT, lacking almost half of the material (39 of a total of 88 verses). Many scholars (e.g., McCarter, Klein) think that the shorter text of the LXX is preferable to the MT, which in their view has been expanded by incorporation of later material. Other scholars (e.g., Wellhausen, Driver) conclude that the shorter Greek text (or the Hebrew text that underlies it) reflects an attempt to harmonize certain alleged inconsistencies that appear in the longer version of the story. Given the translation characteristics of the LXX elsewhere in this section, it does not seem likely that these differences are due to deliberate omission of these verses on the part of the translator. It seems more likely that the Greek translator has faithfully rendered here a Hebrew text that itself was much shorter than the MT in these chapters. Whether or not the shorter text represented by the LXX is to be preferred over the MT in 1 Sam 17–18 is a matter over which textual scholars are divided. For a helpful discussion of the major textual issues in this unit see D. Barthélemy, D. W. Gooding, J. Lust, and E. Tov, The Story of David and Goliath (OBO). Overall it seems preferable to stay with the MT, at least for the most part. However, the major textual differences between the LXX and the MT will be mentioned in the notes that accompany the translation so that the reader may be alert to the major problem passages.
[17:2] 261 tn Heb “the men of Israel” (so KJV, NASB); NAB, NIV, NRSV “the Israelites.”
[17:4] 264 tn Heb “the man of the space between the two [armies].” See v. 23.
[17:4] 265 tc Heb “his height was six cubits and a span” (cf. KJV, NASB, NRSV). A cubit was approximately eighteen inches, a span nine inches. So, according to the Hebrew tradition, Goliath was about nine feet, nine inches tall (cf. NIV, CEV, NLT “over nine feet”; NCV “nine feet, four inches”; TEV “nearly 3 metres”). However, some Greek witnesses, Josephus, and a manuscript of 1 Samuel from Qumran read “four cubits and a span” here, that is, about six feet, nine inches (cf. NAB “six and a half feet”). This seems more reasonable; it is likely that Goliath’s height was exaggerated as the story was retold. See P. K. McCarter, I Samuel (AB), 286, 291.
[17:5] 266 sn Although the exact weight of Goliath’s defensive body armor is difficult to estimate in terms of modern equivalency, it was obviously quite heavy. Driver, following Kennedy, suggests a modern equivalent of about 220 pounds (100 kg); see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 139. Klein, taking the shekel to be equal to .403 ounces, arrives at a somewhat smaller weight of about 126 pounds (57 kg); see R. W. Klein, 1 Samuel (WBC), 175. But by any estimate it is clear that Goliath presented himself as a formidable foe indeed.
[17:6] 267 sn Or “greaves.” These were coverings (probably lined for comfort) that extended from about the knee to the ankle, affording protection for the shins of a warrior.
[17:7] 268 tn The translation follows the Qere and many medieval Hebrew
[17:7] 269 sn That is, about fifteen or sixteen pounds.
[17:8] 270 tn Heb “he”; the referent (Goliath) has been specified in the translation for clarity.
[17:8] 271 tn The Hebrew text adds “and said to them.”
[17:8] 272 tc The translation follows the ancient versions in reading “choose,” (from the root בחר, bkhr), rather than the MT. The verb in MT (ברה, brh) elsewhere means “to eat food”; the sense of “to choose,” required here by the context, is not attested for this root. The MT apparently reflects an early scribal error.
[17:8] 273 tn Following the imperative, the prefixed verbal form (either an imperfect or jussive) with the prefixed conjunction indicates purpose/result here.
[17:10] 274 tn Following the imperative, the cohortative verbal form indicates purpose/result here.
[17:11] 275 tn Heb “all Israel.”
[17:12] 276 tc Some
[17:12] 277 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[17:12] 278 tc The translation follows the Lucianic recension of the LXX and the Syriac Peshitta in reading “in years,” rather than MT “among men.”
[17:15] 280 tn Heb “was going and returning.”
[17:18] 282 tn Heb “officer of the thousand.”
[17:18] 283 tn Heb “and your brothers, observe with respect to welfare.”
[17:18] 284 tn Heb “and their pledge take.” This probably refers to some type of confirmation that the goods arrived safely. See R. W. Klein, 1 Samuel (WBC), 177. Cf. NIV “bring back some assurance”; NCV “some proof to show me they are all right”; NLT “bring me back a letter from them.”
[17:19] 285 tn Heb “all the men of Israel.”
[17:20] 286 tn Heb “to a guard”; KJV, NASB, NRSV “with a keeper”; NIV “with a shepherd.” Since in contemporary English “guard” sounds like someone at a military installation or a prison, the present translation uses “to someone else who would watch over it.”
[17:20] 287 tn Or “entrenchment.”
[17:22] 288 tn Heb “the guard of the equipment.”
[17:23] 289 tn Heb “according to these words.”
[17:25] 291 tn Heb “he is coming up.”
[17:26] 292 tn Heb “and turns aside humiliation from upon Israel.”
[17:27] 294 tn Heb “according to this word, saying.”
[17:28] 295 tn Heb “his”; the referent (David) has been specified in the translation for clarity.
[17:28] 296 tn Heb “the anger of Eliab became hot.”
[17:28] 297 tn Heb “the wickedness of your heart.”
[17:29] 298 tn Heb “Is it not [just] a word?”
[17:30] 299 tn Heb “and spoke according to this word.”
[17:30] 300 tn Heb “the people.”
[17:31] 301 tn Heb “he took him.”
[17:32] 302 tn Heb “Let not the heart of a man fall upon him.” The LXX reads “my lord,” instead of “a man.”
[17:36] 303 tc The LXX includes here the following words not found in the MT: “Should I not go and smite him, and remove today reproach from Israel? For who is this uncircumcised one?”
[17:37] 304 tn Or “Go, and may the
[17:39] 305 tn Heb “he had not tested.”
[17:40] 306 tn This Hebrew word occurs only here and its exact meaning is not entirely clear. It refers to a receptacle of some sort and apparently was a common part of a shepherd’s equipment. Here it serves as a depository for the stones that David will use in his sling.
[17:41] 307 tc Most LXX
[17:43] 308 sn Sticks is a pejorative reference to David’s staff (v. 40); the same Hebrew word (מַקֵּל, maqqel) is used for both.
[17:44] 309 tc Many medieval Hebrew
[17:48] 310 tc Most LXX
[17:50] 311 tc Most LXX
[17:50] 312 tn Verse 50 is a summary statement; v. 51 gives a more detailed account of how David killed the Philistine.
[17:51] 313 tn Heb “his”; the referent (Goliath) has been specified in the translation for clarity.
[17:51] 314 tc Most LXX
[17:52] 315 tn Heb “arose and cried out.”
[17:52] 316 tc Most of the LXX
[17:54] 317 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[17:54] 318 tn Heb “his”; the referent (Goliath) has been specified in the translation for clarity.
[17:55] 319 tc Most LXX
[17:58] 320 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[21:1] 321 tn Heb “trembled to meet.”
[21:2] 322 tn Heb “let not a man know anything about the matter [for] which I am sending you and [about] which I commanded you.”
[21:2] 324 tn The Hebrew expression here refers to a particular, but unnamed, place. It occurs in the OT only here, in 2 Kgs 6:8, and in Ruth 4:1, where Boaz uses it to refer to Naomi’s unnamed kinsman-redeemer. A contracted form of the expression appears in Dan 8:13.
[21:3] 325 tn Heb “under your hand.”
[21:4] 327 tn Heb “have kept themselves from women” (so NASB, NIV, NRSV); TEV “haven’t had sexual relations recently”; NLT “have not slept with any women recently.”
[21:5] 328 tn Heb “servants’.”
[21:12] 329 tn Heb “placed these matters in his heart.”
[21:13] 330 tn Heb “in their eyes.”
[21:13] 331 tn Heb “in their hand.”
[21:2] 332 tn Heb “let not a man know anything about the matter [for] which I am sending you and [about] which I commanded you.”
[21:2] 334 tn The Hebrew expression here refers to a particular, but unnamed, place. It occurs in the OT only here, in 2 Kgs 6:8, and in Ruth 4:1, where Boaz uses it to refer to Naomi’s unnamed kinsman-redeemer. A contracted form of the expression appears in Dan 8:13.
[8:3] 335 tn Heb “walk in” (also in v. 5).
[8:3] 336 tn Heb “and they turned aside after unjust gain and took bribes and perverted justice.”
[8:5] 337 tn Heb “judge” (also in v. 6).
[8:7] 339 tn Heb “Listen to the voice of the people, to all which they say to you.”
[8:8] 340 tn Heb “according to all the deeds which they have done.”
[8:9] 341 tn Heb “and now, listen to their voice.”
[8:9] 342 tn The infinitive absolute appears before the imperative for emphasis.
[8:9] 343 tn Heb “and tell them the manner of the king who will rule over them.”
[8:12] 344 tc The numbers of v. 12 are confused in the Greek and Syriac versions. For “fifties” the LXX has “hundreds.” The Syriac Peshitta has “heads of thousands and heads of hundreds and heads of fifties and heads of tens,” perhaps reflecting influence from Deut 1:15.
[8:15] 345 tn Or “eunuchs” (so NAB); NIV “officials”; KJV, NASB, NRSV, NLT “officers.”
[8:18] 346 tc The LXX adds “because you have chosen for yourselves a king.”
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