2 Samuel 12:11

12:11 This is what the Lord says: ‘I am about to bring disaster on you ¹  from inside your own household! ²  Right before your eyes I will take your wives and hand them over to your companion. ³  He will have sexual relations with ⁴  your wives in broad daylight! ⁵ 

Ulangan 22:25-27

22:25 But if the man came across ⁶  the engaged woman in the field and overpowered her and raped ⁷  her, then only the rapist ⁸  must die. 22:26 You must not do anything to the young woman – she has done nothing deserving of death. This case is the same as when someone attacks another person ⁹  and murders him, 22:27 for the man ¹⁰  met her in the field and the engaged woman cried out, but there was no one to rescue her.

Yudas 1:5

1:5 Now I desire to remind you (even though you have been fully informed of these facts ¹¹  once for all ¹² ) that Jesus, ¹³  having saved the ¹⁴  people out of the land of Egypt, later ¹⁵  destroyed those who did not believe.

Ester 7:8

7:8 When the king returned from the palace garden to the banquet of wine, Haman was throwing himself down ¹⁶  on the couch where Esther was lying. ¹⁷  The king exclaimed, “Will he also attempt to rape the queen while I am still in the building!”

As these words left the king’s mouth, they covered Haman’s face.

[12:11]  ¹ tn Heb “raise up against you disaster.”

[12:11]  ² tn Heb “house” (so NAB, NRSV); NCV, TEV, CEV “family.”

[12:11]  ³ tn Or “friend.”

[12:11]  ⁴ tn Heb “will lie with” (so NIV, NRSV); TEV “will have intercourse with”; CEV, NLT “will go to bed with.”

[12:11]  ⁵ tn Heb “in the eyes of this sun.”

[22:25]  ⁶ tn Heb “found,” also in vv. 27, 28.

[22:25]  ⁷ tn Heb “lay with” here refers to a forced sexual relationship, as the accompanying verb “seized” (חָזַק, khazaq) makes clear.

[22:25]  ⁸ tn Heb “the man who lay with her, only him.”

[22:26]  ⁹ tn Heb “his neighbor.”

[22:27]  ¹⁰ tn Heb “he”; the referent (the man who attacked the woman) has been specified in the translation for clarity.

[1:5]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ tn Or perhaps “a,” though this is less likely.

[1:5]  ¹⁵ tn Grk “the second time.”

[7:8]  ¹⁶ tn Heb “falling”; NAB, NRSV “had (+ just TEV) thrown himself (+ down TEV).”

[7:8]  ¹⁷ tn Heb “where Esther was” (so KJV, NASB). The term “lying” has been supplied in the translation for stylistic reasons; cf. NAB, NIV, NRSV, NLT “was reclining.”