Imamat 25:42-46

25:42 Since they are my servants whom I brought out from the land of Egypt, they must not be sold in a slave sale. ¹  25:43 You must not rule over him harshly, ²  but you must fear your God.

25:44 “‘As for your male and female slaves ³  who may belong to you – you may buy male and female slaves from the nations all around you. ⁴  25:45 Also you may buy slaves ⁵  from the children of the foreigners who reside with you, and from their families that are ⁶  with you, whom they have fathered in your land, they may become your property. 25:46 You may give them as inheritance to your children after you to possess as property. You may enslave them perpetually. However, as for your brothers the Israelites, no man may rule over his brother harshly. ⁷ 

Yosua 9:22-23

9:22 ⁸ Joshua summoned the Gibeonites ⁹  and said to them, “Why did you trick ¹⁰  us by saying, ‘We live far away from you,’ when you really live nearby? ¹¹  9:23 Now you are condemned to perpetual servitude as woodcutters and water carriers for the house of my God.” ¹² 

Yosua 9:27

9:27 and that day made them woodcutters and water carriers for the community and for the altar of the Lord at the divinely chosen site. (They continue in that capacity to this very day.) ¹³ 

Yosua 11:19-20

11:19 No city made peace with the Israelites (except the Hivites living in Gibeon); ¹⁴  they had to conquer all of them, ¹⁵  11:20 for the Lord determined to make them obstinate so they would attack Israel. He wanted Israel to annihilate them without mercy, as he had instructed Moses. ¹⁶ 

Yosua 16:10

16:10 The Ephraimites ¹⁷  did not conquer the Canaanites living in Gezer. The Canaanites live among the Ephraimites to this very day and do hard labor as their servants.

Yudas 1:1

Salutation

1:1 From Jude, ¹⁸  a slave ¹⁹  of Jesus Christ and brother of James, ²⁰  to those who are called, wrapped in the love of ²¹  God the Father and kept for ²²  Jesus Christ.

Yudas 1:1

Salutation

1:1 From Jude, ²³  a slave ²⁴  of Jesus Christ and brother of James, ²⁵  to those who are called, wrapped in the love of ²⁶  God the Father and kept for ²⁷  Jesus Christ.

Yudas 1:1

Salutation

1:1 From Jude, ²⁸  a slave ²⁹  of Jesus Christ and brother of James, ³⁰  to those who are called, wrapped in the love of ³¹  God the Father and kept for ³²  Jesus Christ.

Kisah Para Rasul 9:21-22

9:21 All ³³  who heard him were amazed and were saying, “Is this not ³⁴  the man who in Jerusalem was ravaging ³⁵  those who call on this name, and who had come here to bring them as prisoners ³⁶  to the chief priests?” 9:22 But Saul became more and more capable, ³⁷  and was causing consternation ³⁸  among the Jews who lived in Damascus by proving ³⁹  that Jesus ⁴⁰  is the Christ. ⁴¹ 

Mazmur 120:7

120:7 I am committed to peace, ⁴² 

but when I speak, they want to make war. ⁴³ 

Lukas 19:14

19:14 But his citizens ⁴⁴  hated ⁴⁵  him and sent a delegation after him, saying, ‘We do not want this man ⁴⁶  to be king ⁴⁷  over us!’

[25:42]  ¹ tn Or perhaps reflexive Niphal rather than passive, “they shall not sell themselves [as in] a slave sale.”

[25:43]  ² tn Heb “You shall not rule in him in violence”; cf. NASB “with severity”; NIV “ruthlessly.”

[25:44]  ³ tn Heb “And your male slave and your female slave.” Smr has these as plural terms, “slaves,” not singular.

[25:44]  ⁴ tn Heb “ from the nations which surround you, from them you shall buy male slave and female slave.”

[25:45]  ⁵ tn The word “slaves” is not in the Hebrew text, but is implied here.

[25:45]  ⁶ tn Heb “family which is” (i.e., singular rather than plural).

[25:46]  ⁷ tn Heb “and your brothers, the sons of Israel, a man in his brother you shall not rule in him in violence.”

[9:22]  ⁸ sn Verses 22-27 appear to elaborate on v. 21b.

[9:22]  ⁹ tn Heb “them.”

[9:22]  ¹⁰ tn Or “deceive.”

[9:22]  ¹¹ tn Heb “live in our midst?”

[9:23]  ¹² tn Heb “Now you are cursed and a servant will not be cut off from you, woodcutters and water carriers for the house of my God.”

[9:27]  ¹³ tn Heb “and Joshua made them in that day woodcutters and water carriers for the community, and for the altar of the Lord to this day at the place which he chooses.”

[11:19]  ¹⁴ tn The LXX omits this parenthetical note, which may represent a later scribal addition.

[11:19]  ¹⁵ tn Heb “the whole they took in battle.”

[11:20]  ¹⁶ tn Heb “for from the Lord it was to harden their heart[s] to meet for the battle with Israel, in order to annihilate them, so that they would receive no mercy, in order annihilate them, as the Lord commanded Moses.”

[16:10]  ¹⁷ tn Heb “they”; the referent (the Ephraimites) has been specified in the translation for clarity.

[1:1]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² 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.

[9:21]  ³³ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:21]  ³⁴ tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

[9:21]  ³⁵ tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.

[9:21]  ³⁶ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:22]  ³⁷ tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ³⁸ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ³⁹ tn Or “by showing for certain.”

[9:22]  ⁴⁰ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ⁴¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

[9:22]  sn See the note on Christ in 2:31.

[120:7]  ⁴² tn Heb “I, peace.”

[120:7]  ⁴³ tn Heb “they [are] for war.”

[19:14]  ⁴⁴ tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

[19:14]  ⁴⁵ tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ⁴⁶ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ⁴⁷ tn Or “to rule.”