Yudas 1:16

1:16 These people are grumblers and ¹  fault-finders who go ²  wherever their desires lead them, ³  and they give bombastic speeches, ⁴  enchanting folks ⁵  for their own gain. ⁶ 

Yudas 1:11

1:11 Woe to them! For they have traveled down Cain’s path, ⁷  and because of greed ⁸  have abandoned themselves ⁹  to ¹⁰  Balaam’s error; hence, ¹¹  they will certainly perish ¹²  in Korah’s rebellion.

Yudas 1:1

Salutation

1:1 From Jude, ¹³  a slave ¹⁴  of Jesus Christ and brother of James, ¹⁵  to those who are called, wrapped in the love of ¹⁶  God the Father and kept for ¹⁷  Jesus Christ.

1 Samuel 15:6

15:6 Saul said to the Kenites, “Go on and leave! Go down from among the Amalekites! Otherwise I will sweep you away ¹⁸  with them! After all, you were kind to all the Israelites when they came up from Egypt.” So the Kenites withdrew from among the Amalekites.

Mazmur 34:8

34:8 Taste ¹⁹  and see that the Lord is good!

How blessed ²⁰  is the one ²¹  who takes shelter in him! ²² 

Yesaya 2:3

2:3 many peoples will come and say,

“Come, let us go up to the Lord’s mountain,

to the temple of the God of Jacob,

so ²³  he can teach us his requirements, ²⁴ 

and ²⁵  we can follow his standards.” ²⁶ 

For Zion will be the center for moral instruction; ²⁷ 

the Lord will issue edicts from Jerusalem. ²⁸ 

Yeremia 50:5

50:5 They will ask the way to Zion;

they will turn their faces toward it.

They will come ²⁹  and bind themselves to the Lord

in a lasting covenant that will never be forgotten. ³⁰ 

Zakharia 8:21-23

8:21 The inhabitants of one will go to another and say, “Let’s go up at once to ask the favor of the Lord, to seek the Lord who rules over all. Indeed, I’ll go with you.”’ 8:22 Many peoples and powerful nations will come to Jerusalem to seek the Lord who rules over all and to ask his favor. 8:23 The Lord who rules over all says, ‘In those days ten people from all languages and nations will grasp hold of – indeed, grab – the robe of one Jew and say, “Let us go with you, for we have heard that God is with you.”’” ³¹ 

Wahyu 22:17

22:17 And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.

[1:16]  ¹ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ² tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ³ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ⁴ tn Grk “and their mouth speaks bombastic things.”

[1:16]  sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6.

[1:16]  ⁵ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ⁶ tn Or “to their own advantage.”

[1:11]  ⁷ tn Or “they have gone the way of Cain.”

[1:11]  ⁸ tn Grk “for wages.”

[1:11]  ⁹ 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]  ¹⁰ tn Or “in.”

[1:11]  ¹¹ tn Grk “and.” See note on “perish” later in this verse.

[1:11]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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.

[15:6]  ¹⁸ tc The translation follows the Syriac Peshitta and Vulgate which assume a reading אֶסִפְךָ (’esfÿka, “I sweep you away,” from the root ספה [sfh]) rather than the MT אֹסִפְךָ (’osifÿka, “I am gathering you,” from the root אסף[’sf]).

[34:8]  ¹⁹ tn This verb is normally used of tasting or savoring food. The metaphor here appears to compare the Lord to a tasty meal.

[34:8]  ²⁰ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[34:8]  ²¹ tn Heb “man.” The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.”

[34:8]  ²² tn “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 2:12; 5:11-12; 31:17-20; 34:21-22).

[2:3]  ²³ tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a).

[2:3]  ²⁴ tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by.

[2:3]  ²⁵ tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.

[2:3]  ²⁶ tn Heb “walk in his ways.”

[2:3]  ²⁷ tn Heb “for out of Zion will go instruction.”

[2:3]  ²⁸ tn Heb “the word of the Lord from Jerusalem.”

[50:5]  ²⁹ tc The translation here assumes that the Hebrew בֹּאוּ (bo’u; a Qal imperative masculine plural) should be read בָּאוּ (ba’u; a Qal perfect third plural). This reading is presupposed by the Greek version of Aquila, the Latin version, and the Targum (see BHS note a, which mistakenly assumes that the form must be imperfect).

[50:5]  ³⁰ sn See Jer 32:40 and the study note there for the nature of this lasting agreement.

[8:23]  ³¹ sn This scene of universal and overwhelming attraction of the nations to Israel’s God finds initial fulfillment in the establishment of the church (Acts 2:5-11) but ultimate completion in the messianic age (Isa 45:14, 24; 60:14; Zech 14:16-21).