Bilangan 14:43

14:43 For the Amalekites and the Canaanites are there before you, and you will fall by the sword. Because you have turned away from the Lord, the Lord will not be with you.”

Bilangan 24:20

Balaam’s Final Prophecies

24:20 Then Balaam ¹  looked on Amalek and delivered this oracle: ² 

“Amalek was the first ³  of the nations,

but his end will be that he will perish.”

Kejadian 14:7

14:7 Then they attacked En Mishpat (that is, Kadesh) again, ⁴  and they conquered all the territory of the Amalekites, as well as the Amorites who were living in Hazazon Tamar.

Keluaran 17:8-16

Victory over the Amalekites

17:8 ⁵ Amalek came ⁶  and attacked ⁷  Israel in Rephidim. 17:9 So Moses said to Joshua, “Choose some of our ⁸  men and go out, fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand.”

17:10 So Joshua fought against Amalek just as Moses had instructed him; ⁹ and Moses and Aaron and Hur went up to the top of the hill. 17:11 Whenever Moses would raise his hands, ¹⁰  then Israel prevailed, but whenever he would rest ¹¹  his hands, then Amalek prevailed. 17:12 When ¹²  the hands of Moses became heavy, ¹³  they took a stone and put it under him, and Aaron and Hur held up his hands, one on one side and one on the other, ¹⁴  and so his hands were steady ¹⁵  until the sun went down. 17:13 So Joshua destroyed ¹⁶  Amalek and his army ¹⁷  with the sword. ¹⁸ 

17:14 The Lord said to Moses, “Write this as a memorial in the ¹⁹  book, and rehearse ²⁰  it in Joshua’s hearing; ²¹  for I will surely wipe out ²²  the remembrance ²³  of Amalek from under heaven. 17:15 Moses built an altar, and he called it “The Lord is my Banner,” ²⁴  17:16 for he said, “For a hand was lifted up to the throne of the Lord ²⁵  – that the Lord will have war with Amalek from generation to generation.” ²⁶ 

Yudas 1:3

Condemnation of the False Teachers

1:3 Dear friends, although I have been eager to write to you ²⁷  about our common salvation, I now feel compelled ²⁸  instead to write to encourage ²⁹  you to contend earnestly ³⁰  for the faith ³¹  that was once for all ³²  entrusted to the saints. ³³ 

Yudas 1:1

Salutation

1:1 From Jude, ³⁴  a slave ³⁵  of Jesus Christ and brother of James, ³⁶  to those who are called, wrapped in the love of ³⁷  God the Father and kept for ³⁸  Jesus Christ.

1 Samuel 14:48

14:48 He fought bravely, striking down the Amalekites and delivering Israel from the hand of its enemies. ³⁹ 

1 Samuel 15:3-9

15:3 So go now and strike down the Amalekites. Destroy everything that they have. Don’t spare ⁴⁰  them. Put them to death – man, woman, child, infant, ox, sheep, camel, and donkey alike.’”

15:4 So Saul assembled ⁴¹  the army ⁴²  and mustered them at Telaim. There were 200,000 foot soldiers and 10,000 men of Judah. 15:5 Saul proceeded to the city ⁴³  of Amalek, where he set an ambush ⁴⁴  in the wadi. ⁴⁵  15:6 Saul said to the Kenites, “Go on and leave! Go down from among the Amalekites! Otherwise I will sweep you away ⁴⁶  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.

15:7 Then Saul struck down the Amalekites all the way from Havilah to ⁴⁷  Shur, which is next to Egypt. 15:8 He captured King Agag of the Amalekites alive, but he executed all Agag’s people ⁴⁸  with the sword. 15:9 However, Saul and the army spared Agag, along with the best of the flock, the cattle, the fatlings, ⁴⁹  and the lambs, as well as everything else that was of value. ⁵⁰  They were not willing to slaughter them. But they did slaughter everything that was despised ⁵¹  and worthless.

1 Samuel 30:1

David Defeats the Amalekites

30:1 On the third day David and his men came to Ziklag. Now the Amalekites had raided the Negev and Ziklag. They attacked Ziklag and burned it. ⁵² 

Mazmur 83:7

83:7 Gebal, ⁵³  Ammon, and Amalek,

Philistia and the inhabitants of Tyre. ⁵⁴ 

[24:20]  ¹ tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

[24:20]  ² tn Heb “and he lifted up his oracle and said.” So also in vv. 21, 23.

[24:20]  ³ sn This probably means that it held first place, or it thought that it was “the first of the nations.” It was not the first, either in order or greatness.

[14:7]  ⁴ tn Heb “they returned and came to En Mishpat (that is, Kadesh).” The two verbs together form a verbal hendiadys, the first serving as the adverb: “they returned and came” means “they came again.” Most English translations do not treat this as a hendiadys, but translate “they turned back” or something similar. Since in the context, however, “came again to” does not simply refer to travel but an assault against the place, the present translation expresses this as “attacked…again.”

[17:8]  ⁵ sn This short passage gives the first account of Israel’s holy wars. The war effort and Moses’ holding up his hands go side by side until the victory is won and commemorated. Many have used this as an example of intercessory prayer – but the passage makes no such mention. In Exodus so far the staff of God is the token of the power of God; when Moses used it, God demonstrated his power. To use the staff of God was to say that God did it; to fight without the staff was to face defeat. Using the staff of God was a way of submitting to and depending on the power of God in all areas of life. The first part of the story reports the attack and the preparation for the battle (8,9). The second part describes the battle and its outcome (10-13). The final section is the preservation of this event in the memory of Israel (14-16).

[17:8]  ⁶ tn Heb “and Amalek came”; NIV, NCV, TEV, CEV “the Amalekites.”

[17:8]  ⁷ tn Or “fought with.”

[17:9]  ⁸ tn This could be rendered literally “choose men for us.” But the lamed (ל) preposition probably indicates possession, “our men,” and the fact that Joshua was to choose from Israel, as well as the fact that there is no article on “men,” indicates he was to select some to fight.

[17:10]  ⁹ tn The line in Hebrew reads literally: And Joshua did as Moses had said to him, to fight with Amalek. The infinitive construct is epexegetical, explaining what Joshua did that was in compliance with Moses’ words.

[17:11]  ¹⁰ tn The two verbs in the temporal clauses are by וְהָיָה כַּאֲשֶׁר (vÿhaya ka’asher, “as long as” or, “and it was that whenever”). This indicates that the two imperfect tenses should be given a frequentative translation, probably a customary imperfect.

[17:11]  ¹¹ tn Or “lower.”

[17:12]  ¹² tn Literally “now the hands of Moses,” the disjunctive vav (ו) introduces a circumstantial clause here – of time.

[17:12]  ¹³ tn The term used here is the adjective כְּבֵדִים (kÿvedim). It means “heavy,” but in this context the idea is more that of being tired. This is the important word that was used in the plague stories: when the heart of Pharaoh was hard, then the Israelites did not gain their freedom or victory. Likewise here, when the staff was lowered because Moses’ hands were “heavy,” Israel started to lose.

[17:12]  ¹⁴ tn Heb “from this, one, and from this, one.”

[17:12]  ¹⁵ tn The word “steady” is אֱמוּנָה (’emuna) from the root אָמַן (’aman). The word usually means “faithfulness.” Here is a good illustration of the basic idea of the word – firm, steady, reliable, dependable. There may be a double entendre here; on the one hand it simply says that his hands were stayed so that Israel might win, but on the other hand it is portraying Moses as steady, firm, reliable, faithful. The point is that whatever God commissioned as the means or agency of power – to Moses a staff, to the Christians the Spirit – the people of God had to know that the victory came from God alone.

[17:13]  ¹⁶ tn The verb means “disabled, weakened, prostrated.” It is used a couple of times in the Bible to describe how man dies and is powerless (see Job 14:10; Isa 14:12).

[17:13]  ¹⁷ tn Or “people.”

[17:13]  ¹⁸ tn Heb “mouth of the sword.” It means as the sword devours – without quarter (S. R. Driver, Exodus, 159).

[17:14]  ¹⁹ tn The presence of the article does not mean that he was to write this in a book that was existing now, but in one dedicated to this purpose (book, meaning scroll). See GKC 408 §126.s.

[17:14]  ²⁰ tn The Hebrew word is “place,” meaning that the events were to be impressed on Joshua.

[17:14]  ²¹ tn Heb “in the ears of Joshua.” The account should be read to Joshua.

[17:14]  ²² tn The construction uses the infinitive absolute and the imperfect tense to stress the resolution of Yahweh to destroy Amalek. The verb מָחָה (makhah) is often translated “blot out” – but that is not a very satisfactory image, since it would not remove completely what is the object. “Efface, erase, scrape off” (as in a palimpsest, a manuscript that is scraped clean so it can be reused) is a more accurate image.

[17:14]  ²³ sn This would seem to be defeated by the preceding statement that the events would be written in a book for a memorial. If this war is recorded, then the Amalekites would be remembered. But here God was going to wipe out the memory of them. But the idea of removing the memory of a people is an idiom for destroying them – they will have no posterity and no lasting heritage.

[17:15]  ²⁴ sn Heb “Yahweh-nissi” (so NAB), which means “Yahweh is my banner.” Note that when Israel murmured and failed God, the name commemorated the incident or the outcome of their failure. When they were blessed with success, the naming praised God. Here the holding up of the staff of God was preserved in the name for the altar – God gave them the victory.

[17:16]  ²⁵ tn The line here is very difficult. The Hebrew text has כִּי־יָד עַל־כֵּס יָהּ (ki yad ’al kes yah, “for a hand on the throne of Yah”). If the word is “throne” (and it is not usually spelled like this), then it would mean Moses’ hand was extended to the throne of God, showing either intercession or source of power. It could not be turned to mean that the hand of Yah was taking an oath to destroy the Amalekites. The LXX took the same letters, but apparently saw the last four (כסיה) as a verbal form; it reads “with a secret hand.” Most scholars have simply assumed that the text is wrong, and כֵּס should be emended to נֵס (nes) to fit the name, for this is the pattern of naming in the OT with popular etymologies – some motif of the name must be found in the sentiment. This would then read, “My hand on the banner of Yah.” It would be an expression signifying that the banner, the staff of God, should ever be ready at hand when the Israelites fight the Amalekites again.

[17:16]  ²⁶ sn The message of this short narrative, then, concerns the power of God to protect his people. The account includes the difficulty, the victory, and the commemoration. The victory must be retained in memory by the commemoration. So the expositional idea could focus on that: The people of God must recognize (both for engaging in warfare and for praise afterward) that victory comes only with the power of God. In the NT the issue is even more urgent, because the warfare is spiritual – believers do not wrestle against flesh and blood. So only God’s power will bring victory.

[1:3]  ²⁷ 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 (spoudh) here means diligence, eagerness, or haste; (2) whether ποιούμενος γράφειν (poioumeno" grafein) 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.

[1:3]  ²⁸ tn Grk “I had the necessity.” The term ἀνάγκη (anankh, “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.

[1:3]  ²⁹ tn Grk “encouraging.” Παρακαλῶν (parakalwn) is most likely a telic participle. In keeping with other participles of purpose, it is present tense and occurs after the main verb.

[1:3]  ³⁰ tn the verb ἐπαγωνίζομαι (epagwnizomai) is an intensive form of ἀγωνίζομαι (agwnizomai). As such, the notion of struggling, fighting, contending, etc. is heightened.

[1:3]  ³¹ tn Τῇ πίστει (th pistei) here is taken as a dative of advantage (“on behalf of the faith”). Though rare (see BDAG 820 s.v. 3), it is not unexampled and must have this meaning here.

[1:3]  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. 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.

[1:3]  ³² sn The adverb once for all (ἅπαξ, Japax) 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).

[1:3]  ³³ 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.

[1:1]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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.

[14:48]  ³⁹ tn Heb “plunderers.”

[15:3]  ⁴⁰ tn Or perhaps “don’t take pity on” (cf. CEV).

[15:4]  ⁴¹ tn Heb “caused the people to hear.”

[15:4]  ⁴² tn Heb “people.”

[15:5]  ⁴³ tc The LXX has the plural here, “cities.”

[15:5]  ⁴⁴ tc The translation follows the LXX and Vulgate which assume a reading וַיָּאָרֶב (vayya’arev, “and he set an ambush,” from the root ארב [’rv] with quiescence of alef) rather than the MT, which has וַיָּרֶב (vayyareb, “and he contended,” from the root ריב [ryv]).

[15:5]  ⁴⁵ tn That is, “the dry stream bed.”

[15:6]  ⁴⁶ 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]).

[15:7]  ⁴⁷ tn Heb “[as] you enter.”

[15:8]  ⁴⁸ tn Heb “all the people.” For clarity “Agag’s” has been supplied in the translation.

[15:9]  ⁴⁹ tn The Hebrew text is difficult here. We should probably read וְהַמַּשְׂמַנִּים (vÿhammasmannim, “the fat ones”) rather than the MT וְהַמִּשְׂנִים (vÿhammisnim, “the second ones”). However, if the MT is retained, the sense may be as the Jewish commentator Kimchi supposed: the second-born young, thought to be better than the firstlings. (For discussion see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 123-24.)

[15:9]  ⁵⁰ tn Heb “good.”

[15:9]  ⁵¹ tc The MT has here the very odd form נְמִבְזָה (nÿmivzah), but this is apparently due to a scribal error. The translation follows instead the Niphal participle נִבְזָה (nivzah).

[30:1]  ⁵² tn The Hebrew text adds “with fire.”

[83:7]  ⁵³ sn Some identify Gebal with the Phoenician coastal city of Byblos (see Ezek 27:9, where the name is spelled differently), though others locate this site south of the Dead Sea (see BDB 148 s.v. גְּבַל; HALOT 174 s.v. גְּבַל).

[83:7]  ⁵⁴ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.