Yosua 11:8

11:8 The Lord handed them over to Israel and they struck them down and chased them all the way to Greater Sidon, ¹  Misrephoth Maim, ²  and the Mizpah Valley to the east. They struck them down until no survivors remained.

Yudas 1:15

1:15 to execute judgment on ³  all, and to convict every person ⁴  of all their thoroughly ungodly deeds ⁵  that they have committed, ⁶  and of all the harsh words that ungodly sinners have spoken against him.” ⁷ 

Yudas 1:1

Salutation

1:1 From Jude, ⁸  a slave ⁹  of Jesus Christ and brother of James, ¹⁰  to those who are called, wrapped in the love of ¹¹  God the Father and kept for ¹²  Jesus Christ.

1 Samuel 7:10-12

7:10 As Samuel was offering burnt offerings, the Philistines approached to do battle with Israel. ¹³  But on that day the Lord thundered loudly against the Philistines. He caused them to panic, and they were defeated by ¹⁴  Israel. 7:11 Then the men of Israel left Mizpah and chased the Philistines, striking them down all the way to an area below Beth Car.

7:12 Samuel took a stone and placed it between Mizpah and Shen. ¹⁵  He named it Ebenezer, ¹⁶  saying, “Up to here the Lord has helped us.”

1 Samuel 7:2

Further Conflict with the Philistines

7:2 It was quite a long time – some twenty years in all – that the ark stayed at Kiriath Jearim. All the people ¹⁷  of Israel longed for ¹⁸  the Lord.

1 Samuel 14:12

14:12 Then the men of the garrison said to Jonathan and his armor bearer, “Come on up to us so we can teach you a thing or two!” ¹⁹  Then Jonathan said to his armor bearer, “Come up behind me, for the Lord has given ²⁰  them into the hand of Israel!”

Mazmur 18:14

18:14 He shot his ²¹  arrows and scattered them, ²² 

many lightning bolts ²³  and routed them. ²⁴ 

Mazmur 44:3

44:3 For they did not conquer ²⁵  the land by their swords,

and they did not prevail by their strength, ²⁶ 

but rather by your power, ²⁷  strength ²⁸  and good favor, ²⁹ 

for you were partial to ³⁰  them.

Mazmur 78:55

78:55 He drove the nations out from before them;

he assigned them their tribal allotments ³¹ 

and allowed the tribes of Israel to settle down. ³² 

[11:8]  ¹ map For location see Map1 A1; JP3 F3; JP4 F3.

[11:8]  ² tn The meaning of the Hebrew name “Misrephoth Maim” is perhaps “lime-kilns by the water” (see HALOT 2:641).

[1:15]  ³ tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).

[1:15]  ⁴ tn Or “soul.”

[1:15]  ⁵ tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.

[1:15]  ⁶ tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebew) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.

[1:15]  ⁷ sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.

[1:1]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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.

[7:10]  ¹³ tn Heb “approached for battle against Israel.”

[7:10]  ¹⁴ tn Heb “before.”

[7:12]  ¹⁵ tn Cf. NAB, NRSV, NLT “Jeshanah.”

[7:12]  ¹⁶ sn The name Ebenezer (אֶבֶן הָעָזֶר) means “stone of help” in Hebrew (cf. TEV); NLT adds the meaning parenthetically after the name.

[7:2]  ¹⁷ tn Heb “house” (also in the following verse).

[7:2]  ¹⁸ tn Heb “mourned after”; NIV “mourned and sought after”; KJV, NRSV “lamented after”; NAB “turned to”; NCV “began to follow…again.”

[14:12]  ¹⁹ tn Heb “a thing.”

[14:12]  ²⁰ tn The perfect verbal form is used rhetorically here to express Jonathan’s certitude. As far as he is concerned, the victory is as good as won and can be described as such.

[18:14]  ²¹ tn 2 Sam 22:15 omits the pronominal suffix (“his”).

[18:14]  ²² tn The pronominal suffixes on the verbs “scattered” and “routed” (see the next line) refer to the psalmist’s enemies. Some argue that the suffixes refer to the arrows, in which case one might translate “shot them far and wide” and “made them move noisily,” respectively. They argue that the enemies have not been mentioned since v. 4 and are not again mentioned until v. 17. However, usage of the verbs פוּץ (puts, “scatter”) and הָמַם (hamam, “rout”) elsewhere in Holy War accounts suggests the suffixes refer to enemies. Enemies are frequently pictured in such texts as scattered and/or routed (see Exod 14:24; 23:27; Num 10:35; Josh 10:10; Judg 4:15; 1 Sam 7:10; 11:11; Ps 68:1).

[18:14]  ²³ sn Lightning is a common motif in in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 190-92.

[18:14]  ²⁴ tn Heb “lightning bolts, many.” 2 Sam 22:15 has simply “lightning” (בָּרָק, baraq). The identity of the word רָב (rav) in Ps 18:14 is problematic. (1) It may be a form of a rare verb רָבַב (ravav, “to shoot”), perhaps attested in Gen 49:23 as well. In this case one might translate, “he shot lightning bolts and routed them.” Other options include (2) understanding רָב (rav) as an adverbial use of the adjective, “lightning bolts in abundance,” or (3) emending the form to רַבּוּ (rabbu), from רָבַב (ravav, “be many”) or to רָבוּ (ravu), from רָבָה (ravah, “be many”) – both a haplography of the vav (ו); note the initial vav on the immediately following form – and translating “lightning bolts were in abundance.”

[18:14]  sn Arrows and lightning bolts are associated in other texts (see Pss 77:17-18; 144:6; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).

[44:3]  ²⁵ tn Or “take possession of.”

[44:3]  ²⁶ tn Heb “and their arm did not save them.” The “arm” here symbolizes military strength.

[44:3]  ²⁷ tn Heb “your right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver (see Pss 17:7; 20:6; 21:8).

[44:3]  ²⁸ tn Heb “your arm.”

[44:3]  ²⁹ tn Heb “light of your face.” The idiom “light of your face” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 67:1; 80:3, 7, 19; 89:15; Dan 9:17).

[44:3]  ³⁰ tn Or “favorable toward.”

[78:55]  ³¹ tn Heb “he caused to fall [to] them with a measuring line an inheritance.”

[78:55]  ³² tn Heb “and caused the tribes of Israel to settle down in their tents.”