Yosua 6:5

6:5 When you hear the signal from the ram’s horn, ¹  have the whole army give a loud battle cry. ²  Then the city wall will collapse ³  and the warriors should charge straight ahead.” ⁴ 

Yosua 6:10

6:10 Now Joshua had instructed the army, ⁵  “Do not give a battle cry ⁶  or raise your voices; say nothing ⁷  until the day I tell you, ‘Give the battle cry.’ ⁸  Then give the battle cry!” ⁹ 

Yosua 6:16

6:16 The seventh time around, the priests blew the rams’ horns and Joshua told the army, ¹⁰  “Give the battle cry, ¹¹  for the Lord is handing the city over to you! ¹² 

Yosua 6:20

6:20 The rams’ horns sounded ¹³  and when the army ¹⁴  heard the signal, ¹⁵  they gave a loud battle cry. ¹⁶  The wall collapsed ¹⁷  and the warriors charged straight ahead into the city and captured it. ¹⁸ 

Yudas 1:14

1:14 Now Enoch, the seventh in descent beginning with Adam, ¹⁹  even prophesied of them, ²⁰  saying, “Look! The Lord is coming ²¹  with thousands and thousands ²²  of his holy ones,

Yudas 1:1

Salutation

1:1 From Jude, ²³  a slave ²⁴  of Jesus Christ and brother of James, ²⁵  to those who are called, wrapped in the love of ²⁶  God the Father and kept for ²⁷  Jesus Christ.

1 Samuel 4:5-6

4:5 When the ark of the covenant of the Lord arrived at the camp, all Israel shouted so loudly ²⁸  that the ground shook.

4:6 When the Philistines heard the sound of the shout, they said, “What is this loud shout in the camp of the Hebrews?” Then they realized that the ark of the Lord had arrived at the camp.

1 Samuel 17:20

17:20 So David got up early in the morning and entrusted the flock to someone else who would watch over it. ²⁹  After loading up, he went just as Jesse had instructed him. He arrived at the camp ³⁰  as the army was going out to the battle lines shouting its battle cry.

1 Samuel 17:52

17:52 Then the men of Israel and Judah charged forward, shouting a battle cry. ³¹  They chased the Philistines to the valley ³²  and to the very gates of Ekron. The Philistine corpses lay fallen along the Shaaraim road to Gath and Ekron.

Ayub 39:25

39:25 At the sound of the trumpet, it says, ‘Aha!’

And from a distance it catches the scent of battle,

the thunderous shouting of commanders,

and the battle cries.

Yeremia 51:14

51:14 The Lord who rules over all ³³  has solemnly sworn, ³⁴ 

‘I will fill your land with enemy soldiers.

They will swarm over it like locusts. ³⁵ 

They will raise up shouts of victory over it.’

Amos 1:14

1:14 So I will set fire to Rabbah’s ³⁶  city wall; ³⁷ 

fire ³⁸  will consume her fortresses.

War cries will be heard on the day of battle; ³⁹ 

a strong gale will blow on the day of the windstorm. ⁴⁰ 

Amos 2:2

2:2 So I will set Moab on fire, ⁴¹ 

and it will consume Kerioth’s ⁴²  fortresses.

Moab will perish ⁴³  in the heat of battle ⁴⁴ 

amid war cries and the blaring ⁴⁵  of the ram’s horn. ⁴⁶ 

[6:5]  ¹ tn Heb “and it will be at the sounding of the horn, the ram’s horn, when you hear the sound of the ram’s horn.” The text of Josh 6:5 seems to be unduly repetitive, so for the sake of English style and readability, it is best to streamline the text here. The reading in the Hebrew looks like a conflation of variant readings, with the second (“when you hear the sound of the ram’s horn”) being an interpolation that assimilates the text to verse 20 (“when the army heard the sound of the horn”). Note that the words “when you hear the sound of the ram's horn” do not appear in the LXX of verse 5.

[6:5]  ² tn Heb “all the people will shout with a loud shout.”

[6:5]  ³ tn Heb “fall in its place.”

[6:5]  ⁴ tn Heb “and the people will go up, each man straight ahead.”

[6:10]  ⁵ tn Heb “the people.”

[6:10]  ⁶ tn Or “the shout.”

[6:10]  ⁷ tn Heb “do not let a word come out of your mouths.”

[6:10]  ⁸ tn Or “the shout.”

[6:10]  ⁹ tn Or “the shout.”

[6:16]  ¹⁰ tn Heb “the people.”

[6:16]  ¹¹ tn Or “the shout.”

[6:16]  ¹² tn Heb “for the Lord has given to you the city.” The verbal form is a perfect, probably indicating certitude here.

[6:20]  ¹³ tc Heb “and the people shouted and they blew the rams’ horns.” The initial statement (“and the people shouted”) seems premature, since the verse goes on to explain that the battle cry followed the blowing of the horns. The statement has probably been accidentally duplicated from what follows. It is omitted in the LXX.

[6:20]  ¹⁴ tn Heb “the people.”

[6:20]  ¹⁵ tn Heb “the sound of the horn.”

[6:20]  ¹⁶ tn Heb “they shouted with a loud shout.”

[6:20]  ¹⁷ tn Heb “fell in its place.”

[6:20]  ¹⁸ tn Heb “and the people went up into the city, each one straight ahead, and they captured the city.”

[1:14]  ¹⁹ tn Grk “the seventh from Adam.”

[1:14]  sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.

[1:14]  ²⁰ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ²¹ tn Grk “has come,” a proleptic aorist.

[1:14]  ²² tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

[1:1]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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.

[4:5]  ²⁸ tn Heb “shouted [with] a great shout.”

[17:20]  ²⁹ tn Heb “to a guard”; KJV, NASB, NRSV “with a keeper”; NIV “with a shepherd.” Since in contemporary English “guard” sounds like someone at a military installation or a prison, the present translation uses “to someone else who would watch over it.”

[17:20]  ³⁰ tn Or “entrenchment.”

[17:52]  ³¹ tn Heb “arose and cried out.”

[17:52]  ³² tc Most of the LXX ms tradition has here “Gath.”

[51:14]  ³³ tn Heb “Yahweh of armies.” For an explanation of this rendering see the study note on 2:19.

[51:14]  ³⁴ tn Heb “has sworn by himself.” See the study note on 22:5 for background.

[51:14]  ³⁵ tn Heb “I will fill you with men like locusts.” The “you” refers to Babylon (Babylon is both the city and the land it ruled, Babylonia) which has been alluded to in the preceding verses under descriptive titles. The words “your land” have been used because of the way the preceding verse has been rendered, alluding to people rather than to the land or city. The allusion of “men” is, of course, to enemy soldiers and they are here compared to locusts both for their quantity and their destructiveness (see Joel 1:4). For the use of the particles כִּי אִם (ki ’im) to introduce an oath see BDB 475 s.v. כִּי אִם 2.c and compare usage in 2 Kgs 5:20; one would normally expect אִם לֹא (cf. BDB 50 s.v. אִם 1.b[2]).

[1:14]  ³⁶ sn Rabbah was the Ammonite capital.

[1:14]  ³⁷ sn The city wall symbolizes the city’s defenses and security.

[1:14]  ³⁸ tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.

[1:14]  ³⁹ tn Heb “with a war cry in the day of battle.”

[1:14]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² sn Kerioth was an important Moabite city. See Jer 48:24, 41.

[2:2]  ⁴³ tn Or “die” (KJV, NASB, NRSV, TEV); NAB “shall meet death.”

[2:2]  ⁴⁴ 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]  ⁴⁵ tn Heb “sound” (so KJV, NASB, NRSV).

[2:2]  ⁴⁶ sn The ram’s horn (used as a trumpet) was blown to signal the approaching battle.