Bilangan 21:2
Konteks21:2 So Israel made a vow 1 to the Lord and said, “If you will indeed deliver 2 this people into our 3 hand, then we will utterly destroy 4 their cities.”
Kejadian 28:20-22
Konteks28:20 Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food 5 to eat and clothing to wear, 28:21 and I return safely to my father’s home, 6 then the Lord will become my God. 28:22 Then this stone 7 that I have set up as a sacred stone will be the house of God, and I will surely 8 give you back a tenth of everything you give me.” 9
Imamat 27:2-34
Konteks27:2 “Speak to the Israelites and tell them, ‘When a man makes a special votive offering 10 based on the conversion value of persons to the Lord, 11 27:3 the conversion value of the male 12 from twenty years old up to sixty years old 13 is fifty shekels by the standard of the sanctuary shekel. 14 27:4 If the person is a female, the conversion value is thirty shekels. 27:5 If the person is from five years old up to twenty years old, the conversion value of the male is twenty shekels, and for the female ten shekels. 27:6 If the person is one month old up to five years old, the conversion value of the male is five shekels of silver, 15 and for the female the conversion value is three shekels of silver. 27:7 If the person is from sixty years old and older, if he is a male the conversion value is fifteen shekels, and for the female ten shekels. 27:8 If he is too poor to pay the conversion value, he must stand the person before the priest and the priest will establish his conversion value; 16 according to what the man who made the vow can afford, 17 the priest will establish his conversion value.
27:9 “‘If what is vowed is a kind of animal from which an offering may be presented 18 to the Lord, anything which he gives to the Lord from this kind of animal 19 will be holy. 27:10 He must not replace or exchange it, good for bad or bad for good, and if he does indeed exchange one animal for another animal, then both the original animal 20 and its substitute will be holy. 27:11 If what is vowed is an unclean animal from which an offering must not be presented to the Lord, then he must stand the animal before the priest, 27:12 and the priest will establish its conversion value, 21 whether good or bad. According to the assessed conversion value of the priest, thus it will be. 27:13 If, however, the person who made the vow redeems the animal, 22 he must add one fifth to 23 its conversion value.
27:14 “‘If a man consecrates his house as holy to the Lord, the priest will establish its conversion value, whether good or bad. Just as the priest establishes its conversion value, thus it will stand. 24 27:15 If the one who consecrates it redeems his house, he must add to it one fifth of its conversion value in silver, and it will belong to him. 25
27:16 “‘If a man consecrates to the Lord some of his own landed property, the conversion value must be calculated in accordance with the amount of seed needed to sow it, 26 a homer of barley seed being priced at fifty shekels of silver. 27 27:17 If he consecrates his field in the jubilee year, 28 the conversion value will stand, 27:18 but if 29 he consecrates his field after the jubilee, the priest will calculate the price 30 for him according to the years that are left until the next jubilee year, and it will be deducted from the conversion value. 27:19 If, however, the one who consecrated the field redeems it, 31 he must add to it one fifth of the conversion price 32 and it will belong to him. 33 27:20 If he does not redeem the field, but sells 34 the field to someone else, he may never redeem it. 27:21 When it reverts 35 in the jubilee, the field will be holy to the Lord like a permanently dedicated field; 36 it will become the priest’s property. 37
27:22 “‘If he consecrates to the Lord a field he has purchased, 38 which is not part of his own landed property, 27:23 the priest will calculate for him the amount of its conversion value until the jubilee year, and he must pay 39 the conversion value on that jubilee day as something that is holy to the Lord. 27:24 In the jubilee year the field will return to the one from whom he bought it, the one to whom it belongs as landed property. 27:25 Every conversion value must be calculated by the standard of the sanctuary shekel; 40 twenty gerahs to the shekel.
27:26 “‘Surely no man may consecrate a firstborn that already belongs to the Lord as a firstborn among the animals; whether it is an ox or a sheep, it belongs to the Lord. 41 27:27 If, however, 42 it is among the unclean animals, he may ransom it according to 43 its conversion value and must add one fifth to it, but if it is not redeemed it must be sold according to its conversion value.
27:28 “‘Surely anything which a man permanently dedicates to the Lord 44 from all that belongs to him, whether from people, animals, or his landed property, must be neither sold nor redeemed; anything permanently dedicated is most holy to the Lord. 27:29 Any human being who is permanently dedicated 45 must not be ransomed; such a person must be put to death.
27:30 “‘Any tithe 46 of the land, from the grain of the land or from the fruit of the trees, belongs to the Lord; it is holy to the Lord. 27:31 If a man redeems 47 part of his tithe, however, he must add one fifth to it. 48 27:32 All the tithe of herd or flock, everything which passes under the rod, the tenth one will be holy to the Lord. 49 27:33 The owner 50 must not examine the animals to distinguish between good and bad, and he must not exchange it. If, however, he does exchange it, 51 both the original animal 52 and its substitute will be holy. 53 It must not be redeemed.’”
27:34 These are the commandments which the Lord commanded Moses to tell the Israelites 54 at Mount Sinai.
Ulangan 23:21-22
Konteks23:21 When you make a vow to the Lord your God you must not delay in fulfilling it, for otherwise he 55 will surely 56 hold you accountable as a sinner. 57 23:22 If you refrain from making a vow, it will not be sinful.
Yudas 1:11
Konteks1:11 Woe to them! For they have traveled down Cain’s path, 58 and because of greed 59 have abandoned themselves 60 to 61 Balaam’s error; hence, 62 they will certainly perish 63 in Korah’s rebellion.
Yudas 1:1
Konteks1:1 From Jude, 64 a slave 65 of Jesus Christ and brother of James, 66 to those who are called, wrapped in the love of 67 God the Father and kept for 68 Jesus Christ.
Yudas 1:1
Konteks1:1 From Jude, 69 a slave 70 of Jesus Christ and brother of James, 71 to those who are called, wrapped in the love of 72 God the Father and kept for 73 Jesus Christ.
Yudas 1:1
Konteks1:1 From Jude, 74 a slave 75 of Jesus Christ and brother of James, 76 to those who are called, wrapped in the love of 77 God the Father and kept for 78 Jesus Christ.
Yudas 1:1
Konteks1:1 From Jude, 79 a slave 80 of Jesus Christ and brother of James, 81 to those who are called, wrapped in the love of 82 God the Father and kept for 83 Jesus Christ.
Yudas 1:1
Konteks1:1 From Jude, 84 a slave 85 of Jesus Christ and brother of James, 86 to those who are called, wrapped in the love of 87 God the Father and kept for 88 Jesus Christ.
Mazmur 15:3
Konteks15:3 He 89 does not slander, 90
or do harm to others, 91
or insult his neighbor. 92
Mazmur 56:12
Konteks56:12 I am obligated to fulfill the vows I made to you, O God; 93
I will give you the thank-offerings you deserve, 94
Mazmur 76:11
Konteks76:11 Make vows to the Lord your God and repay them!
Let all those who surround him 95 bring tribute to the awesome one!
Mazmur 119:106
Konteks119:106 I have vowed and solemnly sworn
to keep your just regulations.
Amsal 20:25
Konteks20:25 It is a snare 96 for a person 97 to rashly cry, 98 “Holy!”
[21:2] 1 tn The Hebrew text uses a cognate accusative with the verb: They vowed a vow. The Israelites were therefore determined with God’s help to defeat Arad.
[21:2] 2 tn The Hebrew text has the infinitive absolute and the imperfect tense of נָתַן (natan) to stress the point – if you will surely/indeed give.”
[21:2] 4 tn On the surface this does not sound like much of a vow. But the key is in the use of the verb for “utterly destroy” – חָרַם (kharam). Whatever was put to this “ban” or “devotion” belonged to God, either for his use, or for destruction. The oath was in fact saying that they would take nothing from this for themselves. It would simply be the removal of what was alien to the faith, or to God’s program.
[28:20] 5 tn Heb “bread,” although the term can be used for food in general.
[28:21] 6 tn Heb “and I return in peace to the house of my father.”
[28:22] 7 tn The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement.
[28:22] 8 tn The infinitive absolute is used before the finite verb for emphasis.
[28:22] 9 tn Heb “and all which you give to me I will surely give a tenth of it to you.” The disjunctive clause structure (conjunction + noun/object) highlights this statement as well.
[27:2] 10 tn Cf. the note on Lev 22:21. Some take this as an expression for fulfilling a vow, “to fulfill a vow” (e.g., HALOT 927-28 s.v. פלא piel and NASB; cf. NRSV “in fulfillment of a vow”) or, alternatively, “to make a vow” or “for making a vow” (HALOT 928 s.v. פלא piel [II פלא]). Perhaps it refers to the making a special vow, from the verb פָלָא (pala’, “to be wonderful; to be remarkable”), cf. Milgrom, Numbers [JPSTC], 44. B. A. Levine, Leviticus (JPSTC), 151 and 193, suggests that this is a special term for “setting aside a votive offering” (related to פָלָה, palah, “to set aside”). In general, the point of the expression seems to be that this sacrifice is a special gift to God that arose out of special circumstances in the life of the worshiper.
[27:2] 11 tn Heb “in your valuation, persons to the
[27:3] 12 tn Heb “your conversion value shall be [for] the male.”
[27:3] 13 tn Heb “from a son of twenty years and until a son of sixty years.”
[27:3] 14 tn See the note on Lev 5:15.
[27:6] 15 tn Heb “five shekels silver.”
[27:8] 16 tn Heb “and the priest shall cause him to be valued.”
[27:8] 17 tn Heb “on the mouth which the hand of the one who vowed reaches.”
[27:9] 18 tn Heb “which they may present from it an offering.” The plural active verb is sometimes best rendered in the passive (GKC 460 §144.f, g). Some medieval Hebrew
[27:9] 19 tn Heb “from it.” The masculine suffix “it” here is used for the feminine in the MT, but one medieval Hebrew
[27:10] 20 tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.
[27:12] 21 tn Heb “and the priest shall cause it to be valued.” See the note on v. 8 above.
[27:13] 22 tn Heb “And if redeeming [infinitive absolute] he redeems it [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p. The referent of “he” (the person who made the vow) and “it” (the animal) have both been specified in the translation for clarity.
[27:13] 23 tn Heb “on,” meaning “on top of, in addition to” (likewise in v. 15).
[27:14] 24 tn The expression “it shall stand” may be a technical term for “it shall be legally valid”; cf. NLT “assessment will be final.”
[27:15] 25 tn Heb “and it shall be to him.”
[27:16] 26 tn Heb “a conversion value shall be to the mouth of its seed.”
[27:16] 27 tn Heb “seed of a homer of barley in fifty shekels of silver.”
[27:17] 28 tn Heb “from the year of the jubilee.” For the meaning of “jubilee,” see the note on Lev 25:10 above.
[27:18] 29 tn Heb “And if.” The Hebrew conjunction ו (vav, “and”) can be considered to have adversative force here.
[27:18] 30 tn Heb “the silver.”
[27:19] 31 tn Heb “And if redeeming [infinitive absolute] he redeems [finite verb] the field, the one who consecrated it.” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
[27:19] 32 tn Heb “the silver of the conversion value.”
[27:19] 33 tn Heb “and it shall rise to him.” See HALOT 1087 s.v. קום 7 for the rendering offered here, but see also the note on the end of v. 14 above (cf. J. E. Hartley, Leviticus [WBC], 476, 478).
[27:20] 34 tn Heb “and if he sells.”
[27:21] 35 tn Heb “When it goes out” (cf. Lev 25:25-34).
[27:21] 36 tn Heb “like the field of the permanent dedication.” The Hebrew word חֵרֶם (kherem) is a much discussed term. In this and the following verses it refers in a general way to the fact that something is permanently devoted to the
[27:21] 37 tn Heb “to the priest it shall be his property.”
[27:22] 38 tn Heb “his field of purchase,” which is to be distinguished from his own ancestral “landed property” (cf. v. 16 above).
[27:23] 39 tn Heb “give” (so KJV, ASV, NASB, NLT).
[27:25] 40 tn See the note on Lev 5:15.
[27:26] 41 tn Heb “to the
[27:27] 43 tn Heb “in” or “by.”
[27:28] 44 tn Heb “Surely, any permanently dedicated [thing] which a man shall permanently dedicate to the
[27:29] 45 tn Heb “permanently dedicated from among men.”
[27:30] 46 tn On the “tithe” system in Israel, see R. E. Averbeck, NIDOTTE 2:1035-55 and esp. pp. 1041-42 on Lev 27:30-33.
[27:31] 47 tn Heb “And if redeeming [infinitive absolute] a man redeems [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
[27:31] 48 tn Heb “its one fifth on it.”
[27:32] 49 sn The tithed animal was the tenth one that passed under the shepherd’s rod or staff as they were being counted (see J. E. Hartley, Leviticus [WBC], 485, and B. A. Levine, Leviticus [JPSTC], 200).
[27:33] 50 tn Heb “he”; the referent (the owner of the animal) has been specified in the translation for clarity.
[27:33] 51 tn Heb “And if exchanging [infinitive absolute] he exchanges it [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
[27:33] 52 tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.
[27:33] 53 tn Heb “it shall be and its substitute shall be holy.”
[27:34] 54 tn Most of the commentaries and English versions translate, “which the
[23:21] 55 tn Heb “the
[23:21] 56 tn The Hebrew text uses the infinitive absolute for emphasis, which is reflected in the translation by “surely.”
[23:21] 57 tn Heb “and it will be a sin to you”; NIV, NCV, NLT “be guilty of sin.”
[1:11] 58 tn Or “they have gone the way of Cain.”
[1:11] 60 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] 62 tn Grk “and.” See note on “perish” later in this verse.
[1:11] 63 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).
[1:1] 64 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] 65 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] 66 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] 67 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] 68 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] 69 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] 70 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] 71 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] 72 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] 73 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] 74 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] 75 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] 76 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] 77 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] 78 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] 79 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] 80 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] 81 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] 82 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] 83 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] 84 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] 85 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] 86 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] 87 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] 88 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.
[15:3] 89 sn Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age.
[15:3] 90 tn Heb “he does not slander upon his tongue.” For another example of רָגַל (ragal, “slander”) see 2 Sam 19:28.
[15:3] 92 tn Heb “and he does not lift up an insult against one who is near to him.”
[56:12] 93 tn Heb “upon me, O God, [are] your vows.”
[56:12] 94 tn Heb “I will repay thank-offerings to you.”
[76:11] 95 tn The phrase “all those who surround him” may refer to the surrounding nations (v. 12 may favor this), but in Ps 89:7 the phrase refers to God’s heavenly assembly.
[20:25] 96 sn It would be a “snare” because it would lead people into financial difficulties; Leviticus 27 talks about foolish or rash vows.
[20:25] 98 tn The verb is from לוּע (lu’) or לָעַע (la’a’); it means “to talk wildly” (not to be confused with the homonym “to swallow”). It occurs here and in Job 6:3.
[20:25] sn This refers to speaking rashly in dedicating something to the sanctuary by calling it “Holy.”
[20:25] 99 tn Heb “reflect on.” The person is to consider the vows before making them, to ensure that they can be fulfilled. Too many people make their vow or promise without thinking, and then later worry about how they will fulfill their vows.
