Bilangan 21:34

21:34 And the Lord said to Moses, “Do not fear him, for I have delivered him and all his people and his land into your hand. You will do to him what you did to King Sihon of the Amorites, who lived in Heshbon.

Ulangan 3:2

3:2 The Lord, however, said to me, “Don’t be afraid of him because I have already given him, his whole army, ¹  and his land to you. You will do to him exactly what you did to King Sihon of the Amorites who lived in Heshbon.”

Yosua 8:7

8:7 Then you rise up from your hiding place ²  and seize ³  the city. The Lord your God will hand it over to you.

Yosua 8:18

8:18 The Lord told Joshua, “Hold out toward Ai the curved sword in your hand, for I am handing the city ⁴  over to you.” So Joshua held out toward Ai the curved sword in his hand.

Yosua 10:8

10:8 The Lord told Joshua, “Don’t be afraid of them, for I am handing them over to you. ⁵  Not one of them can resist you.” ⁶ 

Yosua 10:19

10:19 But don’t you delay! Chase your enemies and catch them! ⁷  Don’t allow them to retreat to ⁸  their cities, for the Lord your God is handing them over to you.” ⁹ 

Yosua 21:44

21:44 The Lord made them secure, ¹⁰  in fulfillment of all he had solemnly promised their ancestors. ¹¹  None of their enemies could resist them. ¹² 

Yosua 23:14

23:14 “Look, today I am about to die. ¹³  You know with all your heart and being ¹⁴  that not even one of all the faithful promises the Lord your God made to you is left unfulfilled; every one was realized – not one promise is unfulfilled! ¹⁵ 

Yosua 24:8

24:8 Then I brought you to the land of the Amorites who lived east of the Jordan. They fought with you, but I handed them over to you; you conquered ¹⁶  their land and I destroyed them from before you.

Yudas 1:4

1:4 For certain men ¹⁷  have secretly slipped in among you ¹⁸  – men who long ago ¹⁹  were marked out ²⁰  for the condemnation I am about to describe ²¹  – ungodly men who have turned the grace of our God into a license for evil ²²  and who deny our only Master ²³  and Lord, ²⁴  Jesus Christ.

Yudas 1:21

1:21 maintain ²⁵  yourselves in the love of God, while anticipating ²⁶  the mercy of our Lord Jesus Christ that brings eternal life. ²⁷ 

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.

1 Samuel 23:4

23:4 So David asked the Lord once again. But again the Lord replied, “Arise, go down to Keilah, for I will give the Philistines into your hand.”

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 20:13

The Voyage to Miletus

20:13 We went on ahead ³³  to the ship and put out to sea ³⁴  for Assos, ³⁵  intending ³⁶  to take Paul aboard there, for he had arranged it this way. ³⁷  He ³⁸  himself was intending ³⁹  to go there by land. ⁴⁰ 

[3:2]  ¹ tn Heb “people.”

[8:7]  ² tn Heb “from the ambush.”

[8:7]  ³ tn Heb “take possession of.”

[8:18]  ⁴ tn Heb “it”; the referent (the city of Ai) has been specified in the translation for clarity.

[10:8]  ⁵ tn Heb “I have given them into your hand.” The verbal form is a perfect of certitude, emphasizing the certainty of the action.

[10:8]  ⁶ tn Heb “and not a man [or “one”] of them will stand before you.”

[10:19]  ⁷ tn Heb “But [as for] you, don’t stand still, chase after your enemies and attack them from the rear.”

[10:19]  ⁸ tn Or “enter into.”

[10:19]  ⁹ tn Heb “has given them into your hand.” The verbal form is a perfect of certitude, emphasizing the certainty of the action.

[21:44]  ¹⁰ tn Heb “gave them rest all around.”

[21:44]  ¹¹ tn Heb “according to all he swore to their fathers.”

[21:44]  ¹² tn Heb “not a man stood from before them from all their enemies.”

[23:14]  ¹³ tn Heb “go the way of all the earth.”

[23:14]  ¹⁴ tn Or “soul.”

[23:14]  ¹⁵ tn Heb “one word from all these words which the Lord your God spoke to you has not fallen, the whole has come to pass for you, one word from it has not fallen.”

[24:8]  ¹⁶ tn Or “took possession of.”

[1:4]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.

[1:4]  ²⁰ tn Grk “written about.”

[1:4]  ²¹ 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]  ²² 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]  ²³ 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 (Ì^72,78 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]  ²⁴ 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

[1:21]  ²⁵ tn Or “keep.”

[1:21]  ²⁶ tn Or “waiting for.”

[1:21]  ²⁷ tn Grk “unto eternal life.”

[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.

[20:13]  ³³ tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:13]  ³⁴ 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.”

[20:13]  ³⁵ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:13]  ³⁶ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ³⁷ tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”

[20:13]  ³⁸ tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”

[20:13]  ³⁹ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ⁴⁰ tn Or “there on foot.”