Yesaya 19:13-14

19:13 The officials of Zoan are fools,

the officials of Memphis ¹  are misled;

the rulers ²  of her tribes lead Egypt astray.

19:14 The Lord has made them undiscerning; ³ 

they lead Egypt astray in all she does,

so that she is like a drunk sliding around in his own vomit. ⁴ 

Yesaya 9:21

9:21 Manasseh fought against ⁵  Ephraim,

and Ephraim against Manasseh;

together they fought against Judah.

Despite all this, his anger does not subside,

and his hand is ready to strike again. ⁶ 

Yudas 1:22-23

1:22 And have mercy on those who waver; 1:23 save ⁷  others by snatching them out of the fire; have mercy ⁸  on others, coupled with a fear of God, ⁹  hating even the clothes stained ¹⁰  by the flesh. ¹¹ 

Yudas 1:1

Salutation

1:1 From Jude, ¹²  a slave ¹³  of Jesus Christ and brother of James, ¹⁴  to those who are called, wrapped in the love of ¹⁵  God the Father and kept for ¹⁶  Jesus Christ.

1 Samuel 14:16

14:16 Saul’s watchmen at Gibeah in the territory of Benjamin ¹⁷  looked on ¹⁸  as the crowd of soldiers seemed to melt away first in one direction and then in another. ¹⁹ 

1 Samuel 14:20

14:20 Saul and all the army that was with him assembled and marched into battle, where they found ²⁰  the Philistines in total panic killing one another with their swords. ²¹ 

1 Samuel 14:2

14:2 Now Saul was sitting under a pomegranate tree in Migron, on the outskirts of Gibeah. The army that was with him numbered about six hundred men.

1 Samuel 20:22-23

20:22 But if I say to the boy, “Look, the arrows are on the other side of you,’ ²²  get away. For in that case the Lord has sent you away. 20:23 With regard to the matter that you and I discussed, the Lord is the witness between us forever!” ²³ 

Yehezkiel 38:21

38:21 I will call for a sword to attack ²⁴  Gog ²⁵  on all my mountains, declares the sovereign Lord; every man’s sword will be against his brother.

Matius 12:25

12:25 Now when Jesus ²⁶  realized what they were thinking, he said to them, ²⁷  “Every kingdom divided against itself is destroyed, ²⁸  and no town or house divided against itself will stand.

Wahyu 17:12-17

17:12 The ²⁹  ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority ³⁰  as kings with the beast for one hour. 17:13 These kings ³¹  have a single intent, and they will give their power and authority to the beast. 17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying ³²  the Lamb are the called, chosen, and faithful.”

17:15 Then ³³  the angel ³⁴  said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, ³⁵  nations, and languages. 17:16 The ³⁶  ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They ³⁷  will consume her flesh and burn her up with fire. ³⁸  17:17 For God has put into their minds ³⁹  to carry out his purpose ⁴⁰  by making ⁴¹  a decision ⁴²  to give their royal power ⁴³  to the beast until the words of God are fulfilled. ⁴⁴ 

[19:13]  ¹ tn Heb “Noph” (so KJV); most recent English versions substitute the more familiar “Memphis.”

[19:13]  ² tn Heb “the cornerstone.” The singular form should be emended to a plural.

[19:14]  ³ tn Heb “the Lord has mixed into her midst a spirit of blindness.”

[19:14]  ⁴ tn Heb “like the going astray of a drunkard in his vomit.”

[9:21]  ⁵ tn The words “fought against” are supplied in the translation both here and later in this verse for stylistic reasons.

[9:21]  ⁶ tn Heb “in all this his anger is not turned, and still his hand is outstretched” (KJV and ASV both similar); NIV “his hand is still upraised.”

[9:21]  sn See the note at 9:12.

[1:23]  ⁷ tn Grk “and save.”

[1:23]  ⁸ tn Grk “and have mercy.”

[1:23]  ⁹ tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.

[1:23]  sn Joining a fear of God to mercy is an important balance when involved in disciplinary action. On the one hand, being merciful without fear can turn to unwarranted sympathy for the individual, absolving him of personal responsibility; but fearing God without showing mercy can turn into personal judgment and condemnation.

[1:23]  ¹⁰ sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.

[1:23]  ¹¹ tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.

[1:1]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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.

[14:16]  ¹⁷ tn Heb “at Gibeah of Benjamin.” The words “in the territory” are supplied in the translation for clarity.

[14:16]  ¹⁸ tn Heb “saw, and look!”

[14:16]  ¹⁹ tn Heb “the crowd melted and went, even here.”

[14:20]  ²⁰ tn Heb “and look, there was”

[14:20]  ²¹ tn Heb “the sword of a man against his companion, a very great panic.”

[20:22]  ²² tn Heb “from you and onward.”

[20:23]  ²³ tc Heb “the Lord [is] between me and between you forever.” The translation assumes that the original text read עֵד עַד־עוֹלָם (’ed ’ad-’olam), “a witness forever,” with the noun “a witness” accidentally falling out of the text by haplography. See P. K. McCarter, I Samuel (AB), 338.

[38:21]  ²⁴ tn Heb “against.”

[38:21]  ²⁵ tn Heb “him”; the referent (Gog, cf. v. 18) has been specified in the translation for clarity.

[12:25]  ²⁶ tc The majority of mss read ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), which clarifies who is the subject of the sentence. Although the shorter text is attested in far fewer witnesses (̲¹ א B D 892* sy^s,c sa bo), both the pedigree of the mss and the strong internal evidence (viz., scribes were not prone to intentionally delete the name of Jesus) argue for the omission of Jesus’ name. The name has been included in the translation, however, for clarity.

[12:25]  ²⁷ sn Jesus here demonstrated the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 25-28) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 29) about tying up the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-11) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 12:31-32).

[12:25]  ²⁸ tn Or “is left in ruins.”

[17:12]  ²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ³⁰ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[17:13]  ³¹ tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.

[17:14]  ³² tn See BDAG 636 s.v. μετά A.2.a.α.

[17:15]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:15]  ³⁴ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[17:15]  ³⁵ tn Grk “and multitudes,” but καί (kai) has not been translated here and before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[17:16]  ³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ³⁷ tn A new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ³⁸ tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”

[17:17]  ³⁹ tn Grk “hearts.”

[17:17]  ⁴⁰ tn Or “his intent.”

[17:17]  ⁴¹ tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

[17:17]  ⁴² tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

[17:17]  ⁴³ tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”

[17:17]  ⁴⁴ tn Or “completed.”