Ulangan 3:2-3

3:2 The Lord, however, said to me, “Don’t be afraid of him because I have already given him, his whole army, ¹  and his land to you. You will do to him exactly what you did to King Sihon of the Amorites who lived in Heshbon.” 3:3 So the Lord our God did indeed give over to us King Og of Bashan and his whole army and we struck them down until not a single survivor was left. ² 

Ulangan 7:2

7:2 and he ³  delivers them over to you and you attack them, you must utterly annihilate ⁴  them. Make no treaty ⁵  with them and show them no mercy!

Ulangan 20:16

Laws Concerning War with Canaanite Nations

20:16 As for the cities of these peoples that ⁶  the Lord your God is going to give you as an inheritance, you must not allow a single living thing ⁷  to survive.

Kejadian 14:20

14:20 Worthy of praise is ⁸  the Most High God,

who delivered ⁹  your enemies into your hand.”

Abram gave Melchizedek ¹⁰  a tenth of everything.

Yosua 21:44

21:44 The Lord made them secure, ¹¹  in fulfillment of all he had solemnly promised their ancestors. ¹²  None of their enemies could resist them. ¹³ 

Yudas 1:4

1:4 For certain men ¹⁴  have secretly slipped in among you ¹⁵  – men who long ago ¹⁶  were marked out ¹⁷  for the condemnation I am about to describe ¹⁸  – ungodly men who have turned the grace of our God into a license for evil ¹⁹  and who deny our only Master ²⁰  and Lord, ²¹  Jesus Christ.

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ²² 

[3:2]  ¹ tn Heb “people.”

[3:3]  ² tn Heb “was left to him.” The final phrase “to him” is redundant in English and has been left untranslated.

[7:2]  ³ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[7:2]  ⁴ tn In the Hebrew text the infinitive absolute before the finite verb emphasizes the statement. The imperfect has an obligatory nuance here. Cf. ASV “shalt (must NRSV) utterly destroy them”; CEV “must destroy them without mercy.”

[7:2]  ⁵ tn Heb “covenant” (so NASB, NRSV); TEV “alliance.”

[20:16]  ⁶ tn The antecedent of the relative pronoun is “cities.”

[20:16]  ⁷ tn Heb “any breath.”

[14:20]  ⁸ tn Heb “blessed be.” For God to be “blessed” means that is praised. His reputation is enriched in the world as his name is praised.

[14:20]  ⁹ sn Who delivered. The Hebrew verb מִגֵּן (miggen, “delivered”) foreshadows the statement by God to Abram in Gen 15:1, “I am your shield” (מָגֵן, magen). Melchizedek provided a theological interpretation of Abram’s military victory.

[14:20]  ¹⁰ tn Heb “him”; the referent (Melchizedek) has been specified in the translation for clarity.

[21:44]  ¹¹ tn Heb “gave them rest all around.”

[21:44]  ¹² tn Heb “according to all he swore to their fathers.”

[21:44]  ¹³ tn Heb “not a man stood from before them from all their enemies.”

[1:4]  ¹⁴ tn Grk “people.” However, if Jude is indeed arguing that Peter’s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase “these men” in 2 Pet 2:12.

[1:4]  ¹⁵ tn “Among you” is not in the Greek text, but is obviously implied.

[1:4]  sn The infiltration referred to by the phrase slipped in among you was predicted by Peter (2 Pet 2:1), Paul (e.g., Acts 20:29-30), and OT prophets.

[1:4]  ¹⁶ tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.

[1:4]  ¹⁷ tn Grk “written about.”

[1:4]  ¹⁸ tn Grk “for this condemnation.” τοῦτο (touto) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5-18. Otherwise, the condemnation is only implied (in v. 3b) or is merely a statement of their sinfulness (“ungodly” in v. 4b), not a judgment of it.

[1:4]  ¹⁹ tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).

[1:4]  sn Turned the grace of our God into a license for evil. One of the implications that the gospel in the apostolic period was truly a gospel of grace was the fact that the enemies of the gospel could pervert it into license. If it were a gospel of works, no such abuse could be imagined. Along these lines, note Rom 6:1 – “Are we to remain in sin so that grace may increase?” This question could not have even been asked had the gospel been one of works. But grace is easily misunderstood by those who would abuse it.

[1:4]  ²⁰ tc Most later witnesses (P Ψ Ï sy) have θεόν (qeon, “God”) after δεσπότην (despothn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despoth") was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (Ì^72,78 א A B C 0251 33 81 323 1241 1739 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.

[1:4]  sn The Greek term for Master (δεσπότης, despoths) is the same term the author of 2 Peter used (2 Pet 2:1) to describe his Lord when he prophesied about these false teachers. Since δεσπότης is used only ten times in the NT, the verbal connection between these two books at this juncture is striking. This is especially so since both Peter and Jude speak of these false teachers as denying the Master (both using the same verb). The basic difference is that Peter is looking to the future, while Jude is arguing that these false teachers are here now.

[1:4]  ²¹ tn The terms “Master and Lord” both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. For more discussion see ExSyn 270-78. See also Titus 2:13 and 2 Pet 1:1

[1:2]  ²² tn Grk “may mercy and peace and love be multiplied to you.”