Amos 1:7

1:7 So I will set Gaza’s city wall ¹  on fire;

fire ²  will consume her fortresses.

Amos 1:10

1:10 So I will set fire to Tyre’s city wall; ³ 

fire ⁴  will consume her fortresses.”

Amos 1:12

1:12 So I will set Teman ⁵  on fire;

fire ⁶  will consume Bozrah’s ⁷  fortresses.”

Amos 1:14

1:14 So I will set fire to Rabbah’s ⁸  city wall; ⁹ 

fire ¹⁰  will consume her fortresses.

War cries will be heard on the day of battle; ¹¹ 

a strong gale will blow on the day of the windstorm. ¹² 

Amos 2:2

2:2 So I will set Moab on fire, ¹³ 

and it will consume Kerioth’s ¹⁴  fortresses.

Moab will perish ¹⁵  in the heat of battle ¹⁶ 

amid war cries and the blaring ¹⁷  of the ram’s horn. ¹⁸ 

Amos 2:5

2:5 So I will set Judah on fire,

and it will consume Jerusalem’s fortresses.” ¹⁹ 

Yudas 1:19-20

1:19 These people are divisive, ²⁰  worldly, ²¹  devoid of the Spirit. ²²  1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ²³ 

Yudas 1:1

Salutation

1:1 From Jude, ²⁴  a slave ²⁵  of Jesus Christ and brother of James, ²⁶  to those who are called, wrapped in the love of ²⁷  God the Father and kept for ²⁸  Jesus Christ.

Yeremia 17:27

17:27 But you must obey me and set the Sabbath day apart to me. You must not carry any loads in through ²⁹  the gates of Jerusalem on the Sabbath day. If you disobey, I will set the gates of Jerusalem on fire. It will burn down all the fortified dwellings in Jerusalem and no one will be able to put it out.’”

Yeremia 49:27

49:27 “I will set fire to the walls of Damascus;

it will burn up the palaces of Ben Hadad.” ³⁰ 

Yehezkiel 30:8

30:8 They will know that I am the Lord

when I ignite a fire in Egypt

and all her allies are defeated. ³¹ 

Yehezkiel 39:6

39:6 I will send fire on Magog and those who live securely in the coastlands; then they will know that I am the Lord.

Hosea 8:14

8:14 Israel has forgotten his Maker and built royal palaces,

and Judah has built many fortified cities.

But I will send fire on their cities;

it will consume their royal citadels.

[1:7]  ¹ sn The city wall symbolizes the city’s defenses and security.

[1:7]  ² tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.

[1:10]  ³ sn The city wall symbolizes the city’s defenses and security.

[1:10]  ⁴ tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.

[1:12]  ⁵ sn Teman was an important region (or perhaps city) in Edom.

[1:12]  ⁶ tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.

[1:12]  ⁷ sn Bozrah was a city located in northern Edom.

[1:14]  ⁸ sn Rabbah was the Ammonite capital.

[1:14]  ⁹ sn The city wall symbolizes the city’s defenses and security.

[1:14]  ¹⁰ tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.

[1:14]  ¹¹ tn Heb “with a war cry in the day of battle.”

[1:14]  ¹² tn Heb “with wind in the day of the windstorm.”

[1:14]  sn A windstorm is a metaphor for judgment and destruction in the OT (see Isa 29:6; Jer 23:19) and ancient Near Eastern literature.

[2:2]  ¹³ sn The destruction of Moab by fire is an example of a judgment in kind – as the Moabites committed the crime of “burning,” so the Lord will punish them by setting them on fire.

[2:2]  ¹⁴ sn Kerioth was an important Moabite city. See Jer 48:24, 41.

[2:2]  ¹⁵ tn Or “die” (KJV, NASB, NRSV, TEV); NAB “shall meet death.”

[2:2]  ¹⁶ tn Or “in the tumult.” This word refers to the harsh confusion of sounds that characterized an ancient battle – a mixture of war cries, shouts, shrieks of pain, clashes of weapons, etc.

[2:2]  ¹⁷ tn Heb “sound” (so KJV, NASB, NRSV).

[2:2]  ¹⁸ sn The ram’s horn (used as a trumpet) was blown to signal the approaching battle.

[2:5]  ¹⁹ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:19]  ²⁰ tn Grk “these are the ones who cause divisions.”

[1:19]  ²¹ tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).

[1:19]  ²² tn Grk “not having [the] Spirit.”

[1:19]  sn The phrase devoid of the Spirit may well indicate Jude’s and Peter’s assessment of the spiritual status of the false teachers. Those who do not have the Spirit are clearly not saved.

[1:20]  ²³ tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

[1:1]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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.

[17:27]  ²⁹ tn Heb “carry loads on the Sabbath and bring [them] in through.” The translation treats the two verbs “carry” and “bring in” are an example of hendiadys (see the note on “through” in 17:21).

[49:27]  ³⁰ sn Ben-Hadad was a common name borne by a number of the kings of Damascus, e.g., one during the time of Asa around 900 b.c. (cf. 1 Kgs 15:18-20), one a little later during the time of Omri and Ahab around 850 (1 Kgs 20), and one during the time of Jehoash about 800 (2 Kgs 13:24-25).

[30:8]  ³¹ tn Heb “all who aid her are broken.”