Yudas 1:5

1:5 Now I desire to remind you (even though you have been fully informed of these facts ¹  once for all ² ) that Jesus, ³  having saved the ⁴  people out of the land of Egypt, later ⁵  destroyed those who did not believe.

Mazmur 104:21

104:21 The lions roar for prey,

seeking their food from God. ⁶ 

Amsal 19:12

19:12 A king’s wrath is like ⁷  the roar of a lion, ⁸ 

but his favor is like dew on the grass. ⁹ 

Amsal 20:2

20:2 The king’s terrifying anger ¹⁰  is like the roar of a lion;

whoever provokes him ¹¹  sins against himself. ¹² 

Yesaya 5:29-30

5:29 Their roar is like a lion’s;

they roar like young lions.

They growl and seize their prey;

they drag it away and no one can come to the rescue.

5:30 At that time ¹³  they will growl over their prey, ¹⁴ 

it will sound like sea waves crashing against rocks. ¹⁵ 

One will look out over the land and see the darkness of disaster,

clouds will turn the light into darkness. ¹⁶ 

Yesaya 14:12-13

14:12 Look how you have fallen from the sky,

O shining one, son of the dawn! ¹⁷ 

You have been cut down to the ground,

O conqueror ¹⁸  of the nations! ¹⁹ 

14:13 You said to yourself, ²⁰ 

“I will climb up to the sky.

Above the stars of El ²¹ 

I will set up my throne.

I will rule on the mountain of assembly

on the remote slopes of Zaphon. ²² 

Yeremia 2:15

2:15 Like lions his enemies roar victoriously over him;

they raise their voices in triumph. ²³ 

They have laid his land waste;

his cities have been burned down and deserted. ²⁴ 

Yeremia 51:38

51:38 The Babylonians are all like lions roaring for prey.

They are like lion cubs growling for something to eat. ²⁵ 

Yehezkiel 19:7

19:7 He broke down ²⁶  their strongholds ²⁷  and devastated their cities.

The land and everything in it was frightened at the sound of his roaring.

Hosea 11:10

God Will Restore the Exiles to Israel

11:10 He will roar like a lion,

and they will follow the Lord;

when he roars,

his children will come trembling ²⁸  from the west.

Yoel 3:16

3:16 The Lord roars from Zion;

from Jerusalem ²⁹  his voice bellows out. ³⁰ 

The heavens ³¹  and the earth shake.

But the Lord is a refuge for his people;

he is a stronghold for the citizens ³²  of Israel.

Amos 1:2

God Will Judge the Surrounding Nations

1:2 Amos ³³  said:

“The Lord comes roaring ³⁴  out of Zion;

from Jerusalem ³⁵  he comes bellowing! ³⁶ 

The shepherds’ pastures wilt; ³⁷ 

the summit of Carmel ³⁸  withers.” ³⁹ 

Amos 3:4

3:4 Does a lion roar in the woods if he has not cornered his prey? ⁴⁰ 

Does a young lion bellow from his den if he has not caught something?

Amos 3:8

3:8 A lion has roared! ⁴¹  Who is not afraid?

The sovereign Lord has spoken! Who can refuse to prophesy? ⁴² 

Zakharia 11:3

11:3 Listen to the howling of shepherds,

because their magnificence has been destroyed.

Listen to the roaring of young lions,

because the thickets of the Jordan have been devastated.

Zakharia 11:2

11:2 Howl, fir tree,

because the cedar has fallen;

the majestic trees have been destroyed.

Howl, oaks of Bashan,

because the impenetrable forest has fallen.

Titus 1:1

Salutation

1:1 From Paul, ⁴³  a slave ⁴⁴  of God and apostle of Jesus Christ, to further the faith ⁴⁵  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Wahyu 12:12

12:12 Therefore you heavens rejoice, and all who reside in them!

But ⁴⁶  woe to the earth and the sea

because the devil has come down to you!

He ⁴⁷  is filled with terrible anger,

for he knows that he only has a little time!”

[1:5]  ¹ tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidota") is an implied ὑμᾶς (Jumas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.

[1:5]  sn That Jude comments on his audience’s prior knowledge of what he is about to tell them (you have been fully informed of these facts) may imply that they were familiar with 2 Peter. In 2 Pet 2:4ff., the same illustrations from the OT are drawn. See the note on the following phrase once for all.

[1:5]  ² tc ‡ Some translations take ἅπαξ (Japax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (Joti) clause. The reading of NA²⁷, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta {oti [Jo] kurio" {apax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (Ì⁷² A B C² 33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, swsas).

[1:5]  sn In this translation, Jude is stressing that the readers have been informed once for all of the OT illustrations he is about to mention. Where would they get this information? Most likely from having read 2 Peter. Earlier Jude used the same adverb to indicate that these believers had a written record of the faith. This seems to be his implication here, too. Thus, for the second time Jude is appealing to the written documents of the early church as authoritative as opposed to the messages of the false teachers. As the 1st century began to draw to a close, the early church found itself increasingly dependent on the letters and gospels of the apostles and their associates. Once those apostles died, false apostles and false teachers sprang up, like wolves in sheep’s clothing (cf. Acts 20:29-30). To combat this, some of the latest books of the NT stressed the authority of what had been written (so Hebrews, Jude, Ephesians, 1 John). Although these writers anticipated the return of the Lord, they also braced their audiences for a delay of the parousia (the second coming of Christ) by suggesting that when they were gone the NT documents should guide them.

[1:5]  ³ tc ‡ The reading ᾿Ιησοῦς (Ihsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or^1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (qeos, “God”) for ᾿Ιησοῦς (though Ì⁷² has the intriguing reading θεὸς Χριστός [qeos Cristos, “God Christ”] for ᾿Ιησοῦς). In addition to the evidence supplied in NA²⁷ for this reading, note also {88 322 323 424^c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.

[1:5]  sn The construction our Master and Lord, Jesus Christ in v. 4 follows Granville Sharp’s rule (see note on Lord). The construction strongly implies the deity of Christ. This is followed by a statement that Jesus was involved in the salvation (and later judgment) of the Hebrews. He is thus to be identified with the Lord God, Yahweh. Verse 5, then, simply fleshes out what is implicit in v. 4.

[1:5]  ⁴ tn Or perhaps “a,” though this is less likely.

[1:5]  ⁵ tn Grk “the second time.”

[104:21]  ⁶ sn The lions’ roaring is viewed as a request for food from God.

[19:12]  ⁷ sn The verse contrasts the “rage” of the king with his “favor” by using two similes. The first simile presents the king at his most dangerous – his anger (e.g., 20:2; Amos 3:4). The second simile presents his favor as beneficial for life (e.g., 16:14-15; 28:15).

[19:12]  ⁸ tn Heb “is a roaring like a lion.”

[19:12]  ⁹ sn The proverb makes an observation about a king’s power to terrify or to refresh. It advises people to use tact with a king.

[20:2]  ¹⁰ tn Heb “the terror of a king” (so ASV, NASB); The term “terror” is a metonymy of effect for cause: the anger of a king that causes terror among the people. The term “king” functions as a possessive genitive: “a king’s anger” (cf. NIV “A king’s wrath”; NLT “The king’s fury”).

[20:2]  ¹¹ tn The verb מִתְעַבְּרוֹ (mit’abbÿro) is problematic; in the MT the form is the Hitpael participle with a pronominal suffix, which is unusual, for the direct object of this verb usually takes a preposition first: “is angry with.” The LXX rendered it “angers [or, irritates].”

[20:2]  ¹² sn The expression “sins against himself” has been taken by some to mean “forfeits his life” (so NAB, NASB, NIV, NRSV) or “endangers his life” (cf. NCV, NLT). That may be the implication of getting oneself in trouble with an angry king (cf. TEV “making him angry is suicide”).

[5:30]  ¹³ tn Or “in that day” (KJV).

[5:30]  ¹⁴ tn Heb “over it”; the referent (the prey) has been specified in the translation for clarity.

[5:30]  ¹⁵ tn Heb “like the growling of the sea.”

[5:30]  ¹⁶ tn Heb “and one will gaze toward the land, and look, darkness of distress, and light will grow dark by its [the land’s?] clouds.”

[5:30]  sn The motif of light turning to darkness is ironic when compared to v. 20. There the sinners turn light (= moral/ethical good) to darkness (= moral/ethical evil). Now ironically the Lord will turn light (= the sinners’ sphere of existence and life) into darkness (= the judgment and death).

[14:12]  ¹⁷ tn The Hebrew text has הֵילֵל בֶּן־שָׁחַר (helel ben-shakhar, “Helel son of Shachar”), which is probably a name for the morning star (Venus) or the crescent moon. See HALOT 245 s.v. הֵילֵל.

[14:12]  sn What is the background for the imagery in vv. 12-15? This whole section (vv. 4b-21) is directed to the king of Babylon, who is clearly depicted as a human ruler. Other kings of the earth address him in vv. 9ff., he is called “the man” in v. 16, and, according to vv. 19-20, he possesses a physical body. Nevertheless the language of vv. 12-15 has led some to see a dual referent in the taunt song. These verses, which appear to be spoken by other pagan kings to a pagan king (cf. vv. 9-11), contain several titles and motifs that resemble those of Canaanite mythology, including references to Helel son of Shachar, the stars of El, the mountain of assembly, the recesses of Zaphon, and the divine title Most High. Apparently these verses allude to a mythological story about a minor god (Helel son of Shachar) who tried to take over Zaphon, the mountain of the gods. His attempted coup failed and he was hurled down to the underworld. The king of Babylon is taunted for having similar unrealized delusions of grandeur. Some Christians have seen an allusion to the fall of Satan here, but this seems contextually unwarranted (see J. Martin, “Isaiah,” BKCOT, 1061).

[14:12]  ¹⁸ tn Some understand the verb to from חָלַשׁ (khalash, “to weaken”), but HALOT 324 s.v. II חלשׁ proposes a homonym here, meaning “to defeat.”

[14:12]  ¹⁹ sn In this line the taunting kings hint at the literal identity of the king, after likening him to the god Helel and a tree. The verb גָדַע (gada’, “cut down”) is used of chopping down trees in 9:10 and 10:33.

[14:13]  ²⁰ tn Heb “you, you said in your heart.”

[14:13]  ²¹ sn In Canaanite mythology the stars of El were astral deities under the authority of the high god El.

[14:13]  ²² sn Zaphon, the Canaanite version of Olympus, was the “mountain of assembly” where the gods met.

[2:15]  ²³ tn Heb “Lions shout over him, they give out [raise] their voices.”

[2:15]  sn The reference to lions is here a metaphor for the Assyrians (and later the Babylonians, see Jer 50:17). The statement about lions roaring over their prey implies that the prey has been vanquished.

[2:15]  ²⁴ tn Heb “without inhabitant.”

[51:38]  ²⁵ tn Heb “They [the Babylonians] all roar like lions. They growl like the cubs of lions.” For the usage of יַחְדָו (yakhdav) meaning “all” see Isa 10:8; 18:6; 41:20. The translation strives to convey in clear terms what is the generally accepted meaning of the simile (cf., e.g., J. Bright, Jeremiah [AB], 358, and J. A. Thompson, Jeremiah [NICOT], 762).

[19:7]  ²⁶ tc The Hebrew text reads “knew,” but is apparently the result of a ר-ד (dalet-resh) confusion. For a defense of the emendation, see L. C. Allen, Ezekiel (WBC), 1:284. However, Allen retains the reading “widows” as the object of the verb, which he understands in the sense of “do harm to,” and translates the line: “He did harm to women by making them widows” (p. 282). The line also appears to be lacking a beat for the meter of the poem.

[19:7]  ²⁷ tc The Hebrew text reads “widows” instead of “strongholds,” apparently due to a confusion of ר (resh) and ל (lamed). L. C. Allen (Ezekiel [WBC], 1:284) favors the traditional text, understanding “widows” in the sense of “women made widows.” D. I. Block, (Ezekiel [NICOT], 1:602) also defends the Hebrew text, arguing that the image is that of a dominant male lion who takes over the pride and by copulating with the females lays claim to his predecessor’s “widows.”

[11:10]  ²⁸ tn When the verb חָרַד (kharad, “to tremble”) is used with prepositions of direction, it denotes “to go or come trembling” (BDB 353 s.v. חָרַד 4; e.g., Gen 42:28; 1 Sam 13:7; 16:4; 21:2; Hos 11:10, 11). Thus, the phrase מִיָּם…וְיֶחֶרְדוּ (vÿyekherdu…miyyam) means “to come trembling from the west.” Cf. NAB “shall come frightened from the west.”

[3:16]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:16]  ³⁰ tn Heb “he sounds forth his voice.”

[3:16]  ³¹ tn Or “the sky.” See the note on “sky” in 2:30.

[3:16]  ³² tn Heb “sons.”

[1:2]  ³³ tn Heb “he;” the referent (Amos) has been specified in the translation for clarity.

[1:2]  ³⁴ sn The Lord, in his role of warrior-king, is compared to a lion. See 3:4, 8.

[1:2]  ³⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:2]  ³⁶ tn Heb “gives his voice.”

[1:2]  ³⁷ tn Lexicographers debate whether there are two roots אָבַל (’aval), one signifying “mourn” and the other “be dry,” or simply one (“mourn”). The parallel verb (“withers”) might favor the first option and have the meaning “wilt away.” It is interesting to note, however, that the root appears later in the book in the context of lament (5:16; 8:8, 10; 9:5). Either 1:2 is a possible wordplay to alert the reader to the death that will accompany the judgment (the option of two roots), or perhaps the translation “mourns” is appropriate here as well (cf. KJV, NASB, NKJV, NJPS; see also D. J. A. Clines, “Was There an ’BL II ‘Be Dry’ in Classical Hebrew?” VT 42 [1992]: 1-10).

[1:2]  ³⁸ sn Carmel was a region known for its abundant plants and trees. See Isa 33:9; 35:2; Jer 50:19.

[1:2]  ³⁹ sn Loss of a land’s fertility is frequently associated with judgment in the OT and ancient Near Eastern literature.

[3:4]  ⁴⁰ tn Heb “without having prey [or “food”].”

[3:8]  ⁴¹ sn The roar of the lion is here a metaphor for impending judgment (see 1:2; cf. 3:4, 12). Verses 7-8 justify Amos’ prophetic ministry and message of warning and judgment. The people should expect a prophetic message prior to divine action.

[3:8]  ⁴² sn Who can refuse to prophesy? When a message is revealed, the prophet must speak, and the news of impending judgment should cause people to fear.

[1:1]  ⁴³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁴⁴ tn Traditionally, “servant” or “bondservant.” 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.). 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]  ⁴⁵ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[12:12]  ⁴⁶ tn The word “But” is not in the Greek text, but the contrast is clearly implied. This is a case of asyndeton (lack of a connective).

[12:12]  ⁴⁷ tn Grk “and is filled,” a continuation of the previous sentence. Because English tends to use shorter sentences (especially when exclamations are involved), a new sentence was started here in the translation.