Yudas 1:15

1:15 to execute judgment on ¹  all, and to convict every person ²  of all their thoroughly ungodly deeds ³  that they have committed, ⁴  and of all the harsh words that ungodly sinners have spoken against him.” ⁵ 

Yudas 1:1

Salutation

1:1 From Jude, ⁶  a slave ⁷  of Jesus Christ and brother of James, ⁸  to those who are called, wrapped in the love of ⁹  God the Father and kept for ¹⁰  Jesus Christ.

1 Samuel 5:6

5:6 The Lord attacked ¹¹  the residents of Ashdod severely, bringing devastation on them. He struck the people of ¹²  both Ashdod and the surrounding area with sores. ¹³ 

1 Samuel 5:9

5:9 But after it had been moved the Lord attacked ¹⁴  that city as well, causing a great deal of panic. He struck all the people of that city ¹⁵  with sores. ¹⁶ 

1 Samuel 5:11

5:11 So they assembled ¹⁷  all the leaders of the Philistines and said, “Get the ark of the God of Israel out of here! Let it go back to its own place so that it won’t kill us ¹⁸  and our ¹⁹  people!” The terror ²⁰  of death was throughout the entire city; God was attacking them very severely there. ²¹ 

1 Samuel 7:13

7:13 So the Philistines were defeated; they did not invade Israel again. The hand of the Lord was against the Philistines all the days of Samuel.

Mazmur 32:4

32:4 For day and night you tormented me; ²² 

you tried to destroy me ²³  in the intense heat ²⁴  of summer. ²⁵  (Selah)

Mazmur 78:33

78:33 So he caused them to die unsatisfied ²⁶ 

and filled with terror. ²⁷ 

Mazmur 90:7-9

90:7 Yes, ²⁸  we are consumed by your anger;

we are terrified by your wrath.

90:8 You are aware of our sins; ²⁹ 

you even know about our hidden sins. ³⁰ 

90:9 Yes, ³¹  throughout all our days we experience your raging fury; ³² 

the years of our lives pass quickly, like a sigh. ³³ 

Mazmur 106:26

106:26 So he made a solemn vow ³⁴ 

that he would make them die ³⁵  in the desert,

Yesaya 66:14

66:14 When you see this, you will be happy, ³⁶ 

and you will be revived. ³⁷ 

The Lord will reveal his power to his servants

and his anger to his enemies. ³⁸ 

Yesaya 66:1

66:1 This is what the Lord says:

“The heavens are my throne

and the earth is my footstool.

Where then is the house you will build for me?

Where is the place where I will rest?

Kolose 1:5

1:5 Your faith and love have arisen ³⁹  from the hope laid up ⁴⁰  for you in heaven, which you have heard about in the message of truth, the gospel ⁴¹ 

[1:15]  ¹ 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]  ² tn Or “soul.”

[1:15]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[5:6]  ¹¹ tn Heb “the hand of the Lord was heavy upon.”

[5:6]  ¹² tn The words “the people of” are supplied in the translation for clarification.

[5:6]  ¹³ tc The LXX and Vulgate add the following: “And mice multiplied in their land, and the terror of death was throughout the entire city.”

[5:6]  tn Or “tumors” (so ASV, NASB, NIV, NRSV, NLT); NCV “growths on their skin”; KJV “emerods”; NAB “hemorrhoids.”

[5:9]  ¹⁴ tn Heb “the hand of the Lord was against the city.”

[5:9]  ¹⁵ tn Heb “and he struck the men of the city from small and to great.”

[5:9]  ¹⁶ tn See the note on this term in v. 6. Cf. KJV “and they had emerods in their secret parts.”

[5:11]  ¹⁷ tn Heb “and they sent and gathered.”

[5:11]  ¹⁸ tn Heb “me.”

[5:11]  ¹⁹ tn Heb “my.”

[5:11]  ²⁰ tn Or “panic.”

[5:11]  ²¹ tn Heb “the hand of God was very heavy there.”

[32:4]  ²² tn Heb “your hand was heavy upon me.”

[32:4]  ²³ tc Heb “my [?] was turned.” The meaning of the Hebrew term לְשַׁד (lÿshad) is uncertain. A noun לָשָׁד (lashad, “cake”) is attested in Num 11:8, but it would make no sense to understand that word in this context. It is better to emend the form to לְשֻׁדִּי (lÿshuddiy, “to my destruction”) and understand “your hand” as the subject of the verb “was turned.” In this case the text reads, “[your hand] was turned to my destruction.” In Lam 3:3 the author laments that God’s “hand” was “turned” (הָפַךְ, hafakh) against him in a hostile sense.

[32:4]  sn You tried to destroy me. The psalmist’s statement reflects his perspective. As far as he was concerned, it seemed as if the Lord was trying to kill him.

[32:4]  ²⁴ tn The translation assumes that the plural form indicates degree. If one understands the form as a true plural, then one might translate, “in the times of drought.”

[32:4]  ²⁵ sn Summer. Perhaps the psalmist suffered during the hot season and perceived the very weather as being an instrument of divine judgment. Another option is that he compares his time of suffering to the uncomfortable and oppressive heat of summer.

[78:33]  ²⁶ tn Heb “and he ended in vanity their days.”

[78:33]  ²⁷ tn Heb “and their years in terror.”

[90:7]  ²⁸ tn Or “for.”

[90:8]  ²⁹ tn Heb “you set our sins in front of you.”

[90:8]  ³⁰ tn Heb “what we have hidden to the light of your face.” God’s face is compared to a light or lamp that exposes the darkness around it.

[90:9]  ³¹ tn Or “for.”

[90:9]  ³² tn Heb “all our days pass by in your anger.”

[90:9]  ³³ tn Heb “we finish our years like a sigh.” In Ezek 2:10 the word הֶגֶה (hegeh) elsewhere refers to a grumbling or moaning sound. Here a brief sigh or moan is probably in view. If so, the simile pictures one’s lifetime as transient. Another option is that the simile alludes to the weakness that characteristically overtakes a person at the end of one’s lifetime. In this case the phrase could be translated, “we end our lives with a painful moan.”

[106:26]  ³⁴ tn Heb “and he lifted his hand to [or “concerning”] them.” The idiom “to lift a hand” here refers to swearing an oath. One would sometimes solemnly lift one’s hand when making such a vow (see Ezek 20:5-6, 15).

[106:26]  ³⁵ tn Heb “to cause them to fall.”

[66:14]  ³⁶ tn “and you will see and your heart will be happy.”

[66:14]  ³⁷ tn Heb “and your bones like grass will sprout.”

[66:14]  ³⁸ tn Heb “and the hand of the Lord will be made known to his servants, and anger to his enemies.”

[1:5]  ³⁹ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ⁴⁰ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁴¹ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.