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Jude 3
New International Version
Jude 3
New International Version
Jude 3
New English Translation
Jude 3
New English Translation
Condemnation of the False Teachers
3 Dear friends, although I have been eager to write to you[a] about our common salvation, I now feel compelled[b] instead to write to encourage[c] you to contend earnestly[d] for the faith[e] that was once for all[f] entrusted to the saints.[g]
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- Jude 1:3 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 (spoudē) here means diligence, eagerness, or haste; (2) whether ποιούμενος γράφειν (poioumenos graphein) 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.
- Jude 1:3 tn Grk “I had the necessity.” The term ἀνάγκη (anankē, “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.
- Jude 1:3 tn Grk “encouraging.” Παρακαλῶν (parakalōn) is most likely a telic participle. In keeping with other participles of purpose, it is present tense and occurs after the main verb.
- Jude 1:3 tn The verb ἐπαγωνίζομαι (epagōnizomai) is an intensive form of ἀγωνίζομαι (agōnizomai). As such, the notion of struggling, fighting, contending, etc. is heightened.
- Jude 1:3 tn Τῇ πίστει (tē pistei) here is taken as a dative of advantage (“on behalf of the faith”).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 (see BDAG 820 s.v. 3). 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.
- Jude 1:3 sn The adverb once for all (ἅπαξ, hapax) 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).
- Jude 1:3 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.
Galatians 1:6-9
New International Version
Galatians 1:6-9
New International Version
No Other Gospel
6 I am astonished that you are so quickly deserting the one who called(A) you to live in the grace of Christ and are turning to a different gospel(B)— 7 which is really no gospel at all. Evidently some people are throwing you into confusion(C) and are trying to pervert(D) the gospel of Christ. 8 But even if we or an angel from heaven should preach a gospel other than the one we preached to you,(E) let them be under God’s curse!(F) 9 As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted,(G) let them be under God’s curse!
Galatians 1:6-9
New English Translation
Galatians 1:6-9
New English Translation
Occasion of the Letter
6 I am astonished that you are so quickly deserting the one[a] who called you by the grace of Christ[b] and are following[c] a different[d] gospel— 7 not that there really is another gospel,[e] but[f] there are some who are disturbing you and wanting[g] to distort the gospel of Christ. 8 But even if we (or an angel from heaven) should preach[h] a gospel contrary to the one we preached to you,[i] let him be condemned to hell![j] 9 As we have said before, and now I say again, if any one is preaching to you a gospel contrary to what you received, let him be condemned to hell![k]
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- Galatians 1:6 sn The one who called you is a reference to God the Father (note the mention of Christ in the following prepositional phrase and the mention of God the Father in 1:1).
- Galatians 1:6 tc Although the majority of witnesses, including some of the most important ones (P51 א A B Fc Ψ 33 1175 1505 1739 1881 2464 M f vg syp bo), read “by the grace of Christ” (χάριτι Χριστοῦ, chariti Christou) here, this reading is not without variables. Besides alternate readings such as χάριτι ᾿Ιησοῦ Χριστοῦ (chariti Iēsou Christou, “by the grace of Jesus Christ”; D 326 1241s syh**) and χάριτι θεοῦ (chariti theou, “by the grace of God”; 327 Thretlem), a few mss and other witnesses (P46vid F* G Hvid ar b Tert Cyp Ambst Pel) have simply χάριτι with no modifier. Internally, the reading that seems best to explain the rise of the others is the shortest reading, χάριτι. Indeed, the fact that three different adjuncts are found in the mss seems to be a natural expansion on the simple “grace.” At the same time, the witnesses for the shortest reading are not particularly impressive, being that they largely represent one textual strand (Western), and a less-than-reliable one at that. Further, nowhere else in the corpus Paulinum do we see the construction χάρις (charis, “grace”) followed by Χριστοῦ without some other name (such as κυρίου [kuriou, “Lord”] or ᾿Ιησοῦ). The construction χάρις θεοῦ is likewise frequent in Paul. Thus, upon closer inspection it seems that the autographic wording here was χάριτι Χριστοῦ (for it is difficult to explain how this particular reading could have arisen from the simple χάριτι, in light of Paul’s normal idioms), with the other readings intentionally or accidentally arising from it.
- Galatians 1:6 tn Grk “deserting [turning away] to” a different gospel, implying the idea of “following.”
- Galatians 1:6 tn Grk “another.”
- Galatians 1:7 tn Grk “which is not another,” but this could be misunderstood to mean “which is not really different.” In fact, as Paul goes on to make clear, there is no other gospel than the one he preaches.
- Galatians 1:7 tn Grk “except.”
- Galatians 1:7 tn Or “trying.”
- Galatians 1:8 tc ‡ Most witnesses have ὑμῖν (humin, “to you”) either after (א2 A [D* ὑμᾶς] 6 33 326 614 945 1881 M Tertpt Ambst) or before (P51vid B H 0278 630 1175 [1739* ἡμῖν]) εὐαγγελίζηται (euaggelizētai, “should preach” [or some variation on the form of this verb]). But the fact that it floats suggests its inauthenticity, especially since it appears to be a motivated reading for purposes of clarification. The following witnesses lack the pronoun: א* F G Ψ ar b g Cyp McionT Tertpt Lcf. The external evidence admittedly is not as weighty as evidence for the pronoun, but coupled with strong internal evidence the shorter reading should be considered the earliest. Although it is possible that scribes may have deleted the pronoun to make Paul’s statement seem more universal, the fact that the pronoun floats suggests otherwise. NA28 has the pronoun in brackets, indicating doubt as to its authenticity.
- Galatians 1:8 tn Or “other than the one we preached to you.”
- Galatians 1:8 tn Grk “let him be accursed” (ἀνάθεμα, anathema). The translation gives the outcome which is implied by this dreadful curse.
- Galatians 1:9 tn See the note on this phrase in the previous verse.
2 John 9-11
New International Version
2 John 9-11
New International Version
9 Anyone who runs ahead and does not continue in the teaching of Christ(A) does not have God; whoever continues in the teaching has both the Father and the Son.(B) 10 If anyone comes to you and does not bring this teaching, do not take them into your house or welcome them.(C) 11 Anyone who welcomes them shares(D) in their wicked work.
2 John 9-11
New English Translation
2 John 9-11
New English Translation
9 Everyone[a] who goes on ahead and does not remain[b] in the teaching of Christ[c] does not have God.[d] The one who remains in this teaching has both the Father and the Son. 10 If anyone comes to you and does not bring this teaching, do not receive him into your house and do not give him any greeting,[e] 11 because the person who gives him a greeting shares in his evil deeds.[f]
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- 2 John 1:9 tn The construction πᾶς ὁ (pas ho) + participle occurs frequently in 1 John (13 times) where it is used by the author to divide people into categories: “everyone who does this” as opposed to “everyone who does the opposite.”
- 2 John 1:9 tn Here μένω (menō) has been translated “remain” rather than “reside” since a change in status or position is present in the context: The opponents did not “remain” but “ran on ahead.”
- 2 John 1:9 tn The genitive τοῦ Χριστοῦ (tou Christou, “of Christ”) is difficult because it may be understood as objective (the teaching about Christ), subjective (Christ’s own teaching), or both (M. Zerwick’s “general” genitive [Biblical Greek §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). An objective genitive (with Christ as the object of the “apostolic” teaching) might seem to be the obvious reading in context, especially since verse 7 makes reference to what a person “confesses” about Jesus Christ. A good case can also be made for a subjective genitive, however, since other Johannine uses of the genitive following the noun διδαχή (didachē, “teaching”) favor a subjective sense here. In John 7:16, 17 Jesus himself refers to “my teaching” and “teaching from me,” and 18:19 refers to “his (Jesus’) teaching.” Rev 2:14, 15 refers to the “teaching of Balaam” and “the teaching of the Nicolaitans,” both of which are clearly subjective in context. In the present context, to speak of “Christ’s teaching” as a subjective genitive would make Christ himself (in the person of the indwelling Spirit) the teacher, and this is consistent with the author’s position in 1 John 2:27 that the community does not need other teachers. In 1 John 2:27 it is the Paraclete, referred to as “his anointing,” who does the teaching. Since the dispute with the opponents concerns the salvific significance of the earthly life and ministry of Jesus, the “teaching” here would refer to Jesus’ own teaching (reflected in the Gospel of John) concerning his person and work. Since this is ultimately one with the apostolic eyewitness testimony about Jesus, it is perhaps best to view the genitive here as both objective and subjective (perhaps the author deliberately intended not to be specific).
- 2 John 1:9 sn The idiom translated have God means to have a relationship to God as a genuine believer. The phrase has both the Father and the Son later in this verse should be understood the same way.
- 2 John 1:10 sn Do not give him any greeting does not mean to insult the person. It means “do not greet the person as a fellow Christian” (which is impossible anyway since the opponents are not genuine believers in the author’s opinion).
- 2 John 1:11 sn Shares in his evil deeds. Giving a public greeting could be understood by an onlooker to suggest agreement with the (false) teaching of the opponents and is thus prohibited by John.
Revelation 22:18-19
New International Version
Revelation 22:18-19
New International Version
18 I warn everyone who hears the words of the prophecy of this scroll:(A) If anyone adds anything to them,(B) God will add to that person the plagues described in this scroll.(C) 19 And if anyone takes words away(D) from this scroll of prophecy,(E) God will take away from that person any share in the tree of life(F) and in the Holy City, which are described in this scroll.
Revelation 22:18-19
New English Translation
Revelation 22:18-19
New English Translation
18 I testify to everyone who hears the words of the prophecy contained in this book: If anyone adds to them, God will add to him the plagues described[a] in this book. 19 And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life[b] and in the holy city that are described in this book.
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- Revelation 22:18 tn Grk “written.”
- Revelation 22:19 tc The Textus Receptus, on which the KJV rests, reads “the book” of life (ἀπὸ βίβλου, apo biblou) instead of “the tree” of life. When the Dutch humanist Desiderius Erasmus translated the NT he had access to no Greek mss for the last six verses of Revelation. So he translated the Latin Vulgate back into Greek at this point. As a result he created seventeen textual variants which were not in any Greek mss. The most notorious of these is this reading. It is thus decidedly inauthentic, while “the tree” of life, found in the best and virtually all Greek mss, is clearly authentic. The confusion was most likely due to an intra-Latin switch: The form of the word for “tree” in Latin in this passage is ligno; the word for “book” is libro. The two-letter difference accounts for an accidental alteration in some Latin mss; that “book of life” as well as “tree of life” is a common expression in the Apocalypse probably accounts for why this was not noticed by Erasmus or the KJV translators. (This textual problem is not discussed in NA27.)
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