Yosua 22:18-20

22:18 Now today you dare to turn back ¹  from following the Lord! You are rebelling today against the Lord; tomorrow he may break out in anger against ²  the entire community of Israel. 22:19 But if your own land ³  is impure, ⁴  cross over to the Lord’s own land, ⁵  where the Lord himself lives, ⁶  and settle down among us. ⁷  But don’t rebel against the Lord or us ⁸  by building for yourselves an altar aside from the altar of the Lord our God. 22:20 When Achan son of Zerah disobeyed the command about the city’s riches, the entire Israelite community was judged, ⁹  though only one man had sinned. He most certainly died for his sin!’” ¹⁰ 

Bilangan 14:45

14:45 So the Amalekites and the Canaanites who lived in that hill country swooped ¹¹  down and attacked them ¹²  as far as Hormah. ¹³ 

Yudas 1:4

1:4 For certain men ¹⁴  have secretly slipped in among you ¹⁵  – men who long ago ¹⁶  were marked out ¹⁷  for the condemnation I am about to describe ¹⁸  – ungodly men who have turned the grace of our God into a license for evil ¹⁹  and who deny our only Master ²⁰  and Lord, ²¹  Jesus Christ.

Mazmur 5:4-5

5:4 Certainly ²²  you are not a God who approves of evil; ²³ 

evil people ²⁴  cannot dwell with you. ²⁵ 

5:5 Arrogant people cannot stand in your presence; ²⁶ 

you hate ²⁷  all who behave wickedly. ²⁸ 

Amsal 28:1

28:1 The wicked person flees when there is no one pursuing, ²⁹ 

but the righteous person is as confident ³⁰  as a lion.

Yesaya 59:2

59:2 But your sinful acts have alienated you from your God;

your sins have caused him to reject you and not listen to your prayers. ³¹ 

Habakuk 1:13

1:13 You are too just ³²  to tolerate ³³  evil;

you are unable to condone ³⁴  wrongdoing.

So why do you put up with such treacherous people? ³⁵ 

Why do you say nothing when the wicked devour ³⁶  those more righteous than they are? ³⁷ 

[22:18]  ¹ tn Heb “you are turning back.”

[22:18]  ² tn Or “he will be angry with.”

[22:19]  ³ tn Heb “the land of your possession.”

[22:19]  ⁴ sn The western tribes here imagine a possible motive for the action of the eastern tribes. T. C. Butler explains the significance of the land’s “impurity”: “East Jordan is impure because it is not Yahweh’s possession. Rather it is simply ‘your possession.’ That means it is land where Yahweh does not live, land which his presence has not sanctified and purified” (Joshua [WBC], 247).

[22:19]  ⁵ tn Heb “the land of the possession of the Lord.”

[22:19]  ⁶ tn Heb “where the dwelling place of the Lord resides.”

[22:19]  sn The phrase where the Lord himself lives refers to the tabernacle.

[22:19]  ⁷ tn Heb “and take for yourselves in our midst.”

[22:19]  ⁸ tc Heb “and us to you rebel.” The reading of the MT, the accusative sign with suffix (וְאֹתָנוּ, vÿ’otanu), is problematic with the verb “rebel” (מָרַד, marad). Many Hebrew mss correctly read the negative particle אַל (’al) for the preposition אֶל (’el, “to”).

[22:20]  ⁹ tn Heb “Is it not [true that] Achan son of Zerah was unfaithful with unfaithfulness concerning what was set apart [to the Lord] and against all the assembly of Israel there was anger?”

[22:20]  ¹⁰ tn The second half of the verse reads literally, “and he [was] one man, he did not die for his sin.” There are at least two possible ways to explain this statement: (1) One might interpret the statement to mean that Achan was not the only person who died for his sin. In this case it could be translated, “and he was not the only one to die because of his sin.” (2) Another option, the one reflected in the translation, is to take the words וְהוּא אִישׁ אֶחָד (vÿhu’ ’ish ’ekhad, “and he [was] one man”) as a concessive clause and join it with what precedes. The remaining words (לֹא גָוַע בַּעֲוֹנוֹ, lo’ gava’ ba’avono) must then be taken as a rhetorical question (“Did he not die for his sin?”). Taking the last sentence as interrogative is consistent with the first part of the verse, a rhetorical question introduced with the interrogative particle. The present translation has converted these rhetorical questions into affirmative statements to bring out more clearly the points they are emphasizing. For further discussion, see T. C. Butler, Joshua (WBC), 240.

[14:45]  ¹¹ tn Heb “came down.”

[14:45]  ¹² tn The verb used here means “crush by beating,” or “pounded” them. The Greek text used “cut them in pieces.”

[14:45]  ¹³ tn The name “Hormah” means “destruction”; it is from the word that means “ban, devote” for either destruction or temple use.

[1:4]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.

[1:4]  ¹⁷ tn Grk “written about.”

[1:4]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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

[5:4]  ²² tn Or “for.”

[5:4]  ²³ tn Heb “not a God [who] delights [in] wickedness [are] you.”

[5:4]  ²⁴ tn The Hebrew text has simply the singular form רע, which may be taken as an abstract noun “evil” (the reference to “wickedness” in the preceding line favors this; cf. NEB, NASB, NRSV) or as a substantival adjective “evil one” (the references to evil people in the next two verses favor this; cf. NIV “with you the wicked cannot dwell”).

[5:4]  ²⁵ tn Heb “cannot dwell as a resident alien [with] you.” The negated imperfect verbal form here indicates incapability or lack of permission. These people are morally incapable of dwelling in God’s presence and are not permitted to do so.

[5:4]  sn Only the godly are allowed to dwell with the Lord. Evil people are excluded. See Ps 15.

[5:5]  ²⁶ tn Heb “before your eyes.”

[5:5]  ²⁷ sn You hate. The Lord “hates” the wicked in the sense that he despises their wicked character and deeds and actively opposes and judges them for their wickedness. See Ps 11:5.

[5:5]  ²⁸ tn Heb “all the workers of wickedness.”

[28:1]  ²⁹ sn The line portrays the insecurity of a guilty person – he flees because he has a guilty conscience, or because he is suspicious of others around him, or because he fears judgment.

[28:1]  ³⁰ tn The verb בָּטַח (batakh) means “to trust; to be secure; to be confident.” Cf. KJV, NASB, NIV, NRSV, NLT “bold.”

[28:1]  sn The righteous, who seek to find favor with God and man, have a clear conscience and do not need to look over their shoulders for avengers or law enforcers. Their position is one of confidence, so that they do not flee.

[59:2]  ³¹ tn Heb “and your sins have caused [his] face to be hidden from you so as not to hear.”

[1:13]  ³² tn Heb “[you] are too pure of eyes.” God’s “eyes” here signify what he looks at with approval. His “eyes” are “pure” in that he refuses to tolerate any wrongdoing in his presence.

[1:13]  ³³ tn Heb “to see.” Here “see” is figurative for “tolerate,” “put up with.”

[1:13]  ³⁴ tn Heb “to look at.” Cf. NEB “who canst not countenance wrongdoing”; NASB “You can not look on wickedness with favor.”

[1:13]  ³⁵ tn Heb “Why do you look at treacherous ones?” The verb בָּגַד (bagad, “be treacherous”) is often used of those who are disloyal or who violate agreements. See S. Erlandsson, TDOT 1:470-73.

[1:13]  ³⁶ tn Or “swallow up.”

[1:13]  ³⁷ tn Heb “more innocent than themselves.”