Yudas 1:22

1:22 And have mercy on those who waver;

Yudas 1:13

1:13 wild sea waves, ¹  spewing out the foam of ²  their shame; ³  wayward stars ⁴  for whom the utter depths of eternal darkness ⁵  have been reserved.

Yudas 1:1

Salutation

1:1 From Jude, ⁶  a slave ⁷  of Jesus Christ and brother of James, ⁸  to those who are called, wrapped in the love of ⁹  God the Father and kept for ¹⁰  Jesus Christ.

1 Samuel 2:12

Eli’s Sons Misuse Their Sacred Office

2:12 The sons of Eli were wicked men. ¹¹  They did not recognize the Lord’s authority. ¹² 

1 Samuel 10:27

10:27 But some wicked men ¹³  said, “How can this man save us?” They despised him and did not even bring him a gift. But Saul said nothing about it. ¹⁴ 

1 Samuel 25:17

25:17 Now be aware of this, and see what you can do. For disaster has been planned for our lord and his entire household. ¹⁵  He is such a wicked person ¹⁶  that no one tells him anything!”

1 Samuel 25:25

25:25 My lord should not pay attention to this wicked man Nabal. He simply lives up to his name! His name means ‘fool,’ and he is indeed foolish! ¹⁷  But I, your servant, did not see the servants my lord sent. ¹⁸ 

1 Samuel 25:2

David Marries Abigail the Widow of Nabal

25:2 There was a man in Maon whose business was in Carmel. This man was very wealthy; ¹⁹  he owned three thousand sheep and a thousand goats. At that time he was shearing his sheep in Carmel.

1 Samuel 16:7

16:7 But the Lord said to Samuel, “Don’t be impressed by ²⁰  his appearance or his height, for I have rejected him. God does not view things the way men do. ²¹  People look on the outward appearance, ²²  but the Lord looks at the heart.”

1 Samuel 20:1

Jonathan Seeks to Protect David

20:1 David fled from Naioth in Ramah. He came to Jonathan and asked, ²³  “What have I done? What is my offense? ²⁴  How have I sinned before your father? For he is seeking my life!”

1 Samuel 23:6

David Eludes Saul Again

23:6 Now when Abiathar son of Ahimelech had fled to David at Keilah, he had brought with him an ephod. ²⁵ 

1 Samuel 23:1

David Delivers the City of Keilah

23:1 They told David, “The Philistines are fighting in Keilah and are looting the threshing floors.”

Kisah Para Rasul 21:10

21:10 While we remained there for a number of days, ²⁶  a prophet named Agabus ²⁷  came down from Judea.

Kisah Para Rasul 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ²⁸  my heart? For I am ready not only to be tied up, ²⁹  but even to die in Jerusalem for the name of the Lord Jesus.”

Kisah Para Rasul 21:2

21:2 We found ³⁰  a ship crossing over to Phoenicia, ³¹  went aboard, ³²  and put out to sea. ³³ 

Kisah Para Rasul 13:7

13:7 who was with the proconsul ³⁴  Sergius Paulus, an intelligent man. The proconsul ³⁵  summoned ³⁶  Barnabas and Saul and wanted to hear ³⁷  the word of God.

Yohanes 8:44

8:44 You people ³⁸  are from ³⁹  your father the devil, and you want to do what your father desires. ⁴⁰  He ⁴¹  was a murderer from the beginning, and does not uphold the truth, ⁴²  because there is no truth in him. Whenever he lies, ⁴³  he speaks according to his own nature, ⁴⁴  because he is a liar and the father of lies. ⁴⁵ 

Yohanes 8:2

8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ⁴⁶  them.

Kolose 1:15

The Supremacy of Christ

1:15 ⁴⁷ He is the image of the invisible God, the firstborn ⁴⁸  over all creation, ⁴⁹ 

Kolose 1:1

Salutation

1:1 From Paul, ⁵⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Yohanes 3:10

3:10 Jesus answered, ⁵¹  “Are you the teacher of Israel and yet you don’t understand these things? ⁵² 

[1:13]  ¹ tn Grk “wild waves of the sea.”

[1:13]  ² 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]  ³ 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]  ⁴ 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]  ⁵ tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.

[1:1]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[2:12]  ¹¹ tn Heb “sons of worthlessness.”

[2:12]  ¹² tn Heb “they did not know the Lord.” The verb here has the semantic nuance “recognize the authority of.” Eli’s sons obviously knew who the Lord was; they served in his sanctuary. But they did not recognize his moral authority.

[10:27]  ¹³ tn Heb “sons of worthlessness” (see 2:12).

[10:27]  ¹⁴ tc In place of the MT (“and it was like one being silent”) the LXX has “after about a month,” taking the expression with the first part of the following chapter rather than with 10:27. Some Hebrew support for this reading appears in the corrected hand of a Qumran ms of Samuel, which has here “about a month.” However, it seems best to stay with the MT here even though it is difficult.

[25:17]  ¹⁵ tn Heb “all his house” (so ASV, NRSV); NAB, NLT “his whole family.”

[25:17]  ¹⁶ tn Heb “he is a son of worthlessness.”

[25:25]  ¹⁷ tn Heb “and foolishness is with him.”

[25:25]  ¹⁸ tn Heb “my lord’s servants, whom you sent.”

[25:2]  ¹⁹ tn Heb “great.”

[16:7]  ²⁰ tn Heb “don’t look toward.”

[16:7]  ²¹ tn Heb “for not that which the man sees.” The translation follows the LXX, which reads, “for not as man sees does God see.” The MT has suffered from homoioteleuton or homoioarcton. See P. K. McCarter, I Samuel (AB), 274.

[16:7]  ²² tn Heb “to the eyes.”

[20:1]  ²³ tn Heb “and he came and said before Jonathan.”

[20:1]  ²⁴ tn Heb “What is my guilt?”

[23:6]  ²⁵ tn Heb “an ephod went down in his hand.”

[21:10]  ²⁶ tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”

[21:10]  ²⁷ sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

[21:13]  ²⁸ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ²⁹ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[21:2]  ³⁰ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ³¹ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ³² tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ³³ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[13:7]  ³⁴ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:7]  ³⁵ tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

[13:7]  ³⁶ tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[13:7]  ³⁷ sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.

[8:44]  ³⁸ tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.

[8:44]  ³⁹ tn Many translations read “You are of your father the devil” (KJV, ASV, RSV, NASB) or “You belong to your father, the devil” (NIV), but the Greek preposition ἐκ (ek) emphasizes the idea of source or origin. Jesus said his opponents were the devil’s very offspring (a statement which would certainly infuriate them).

[8:44]  ⁴⁰ tn Grk “the desires of your father you want to do.”

[8:44]  ⁴¹ tn Grk “That one” (referring to the devil).

[8:44]  ⁴² tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).

[8:44]  ⁴³ tn Grk “Whenever he speaks the lie.”

[8:44]  ⁴⁴ tn Grk “he speaks from his own.”

[8:44]  ⁴⁵ tn Grk “because he is a liar and the father of it.”

[8:2]  ⁴⁶ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[1:15]  ⁴⁷ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:15]  ⁴⁸ tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).

[1:15]  ⁴⁹ tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.

[1:1]  ⁵⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:10]  ⁵¹ tn Grk “Jesus answered and said to him.”

[3:10]  ⁵² sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.