Ulangan 7:23-24

7:23 The Lord your God will give them over to you; he will throw them into a great panic ¹  until they are destroyed. 7:24 He will hand over their kings to you and you will erase their very names from memory. ²  Nobody will be able to resist you until you destroy them.

Ulangan 3:3

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. ³ 

Ulangan 23:14

23:14 For the Lord your God walks about in the middle of your camp to deliver you and defeat ⁴  your enemies for you. Therefore your camp should be holy, so that he does not see anything indecent ⁵  among you and turn away from you.

Kejadian 14:20

14:20 Worthy of praise is ⁶  the Most High God,

who delivered ⁷  your enemies into your hand.”

Abram gave Melchizedek ⁸  a tenth of everything.

Yosua 10:24-25

10:24 When they brought the kings out to Joshua, he ⁹  summoned all the men of Israel and said to the commanders of the troops who accompanied him, “Come here ¹⁰  and put your feet on the necks of these kings.” So they came up ¹¹  and put their feet on their necks. 10:25 Then Joshua said to them, “Don’t be afraid and don’t panic! ¹²  Be strong and brave, for the Lord will do the same thing to all your enemies you fight.

Yosua 10:30

10:30 The Lord handed it and its king over to Israel, and Israel ¹³  put the sword to all who lived there; they ¹⁴  left no survivors. They ¹⁵  did to its king what they ¹⁶  had done to the king of Jericho. ¹⁷ 

Yosua 10:32

10:32 The Lord handed Lachish over to Israel and they ¹⁸  captured it on the second day. They put the sword to all who lived there, just as they had done to Libnah.

Yosua 10:42

10:42 Joshua captured in one campaign ¹⁹  all these kings and their lands, for the Lord God of Israel fought for Israel.

Yosua 21:44

21:44 The Lord made them secure, ²⁰  in fulfillment of all he had solemnly promised their ancestors. ²¹  None of their enemies could resist them. ²² 

Yudas 1:4

1:4 For certain men ²³  have secretly slipped in among you ²⁴  – men who long ago ²⁵  were marked out ²⁶  for the condemnation I am about to describe ²⁷  – ungodly men who have turned the grace of our God into a license for evil ²⁸  and who deny our only Master ²⁹  and Lord, ³⁰  Jesus Christ.

[7:23]  ¹ tn Heb “he will confuse them (with) great confusion.” The verb used here means “shake, stir up” (see Ruth 1:19; 1 Sam 4:5; 1 Kgs 1:45; Ps 55:2); the accompanying cognate noun refers to confusion, unrest, havoc, or panic (1 Sam 5:9, 11; 14:20; 2 Chr 15:5; Prov 15:16; Isa 22:5; Ezek 7:7; 22:5; Amos 3:9; Zech 14:13).

[7:24]  ² tn Heb “you will destroy their name from under heaven” (cf. KJV); NRSV “blot out their name from under heaven.”

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

[23:14]  ⁴ tn Heb “give [over] your enemies.”

[23:14]  ⁵ tn Heb “nakedness of a thing”; NLT “any shameful thing.” The expression עֶרְוַת דָּבָר (’ervat davar) refers specifically to sexual organs and, by extension, to any function associated with them. There are some aspects of human life that are so personal and private that they ought not be publicly paraded. Cultically speaking, even God is offended by such impropriety (cf. Gen 9:22-23; Lev 18:6-12, 16-19; 20:11, 17-21). See B. Seevers, NIDOTTE 3:528-30.

[14:20]  ⁶ 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]  ⁷ 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]  ⁸ tn Heb “him”; the referent (Melchizedek) has been specified in the translation for clarity.

[10:24]  ⁹ tn Heb “Joshua.” The translation has replaced the proper name with the pronoun (“he”) because a repetition of the proper name here would be redundant according to English style.

[10:24]  ¹⁰ tn Or “Draw near.”

[10:24]  ¹¹ tn Or “drew near.”

[10:25]  ¹² tn Or perhaps “and don’t get discouraged!”

[10:30]  ¹³ tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

[10:30]  ¹⁴ tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

[10:30]  ¹⁵ tn Heb “He”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

[10:30]  ¹⁶ tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

[10:30]  ¹⁷ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:32]  ¹⁸ tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

[10:42]  ¹⁹ tn Heb “at one time.”

[21:44]  ²⁰ tn Heb “gave them rest all around.”

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

[21:44]  ²² tn Heb “not a man stood from before them from all their enemies.”

[1:4]  ²³ 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]  ²⁴ 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]  ²⁵ tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.

[1:4]  ²⁶ tn Grk “written about.”

[1:4]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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