Yudas 1:14

1:14 Now Enoch, the seventh in descent beginning with Adam, ¹  even prophesied of them, ²  saying, “Look! The Lord is coming ³  with thousands and thousands ⁴  of his holy ones,

Yudas 1:9

1:9 But even ⁵  when Michael the archangel ⁶  was arguing with the devil and debating with him ⁷  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!”

Yudas 1:15

1:15 to execute judgment on ⁸  all, and to convict every person ⁹  of all their thoroughly ungodly deeds ¹⁰  that they have committed, ¹¹  and of all the harsh words that ungodly sinners have spoken against him.” ¹² 

Yudas 1:1

Salutation

1:1 From Jude, ¹³  a slave ¹⁴  of Jesus Christ and brother of James, ¹⁵  to those who are called, wrapped in the love of ¹⁶  God the Father and kept for ¹⁷  Jesus Christ.

1 Samuel 14:9-22

14:9 If they say to us, ‘Stay put until we approach you,’ we will stay ¹⁸  right there and not go up to them. 14:10 But if they say, ‘Come up against us,’ we will go up. For in that case the Lord has given them into our hand – it will be a sign to us.”

14:11 When they ¹⁹  made themselves known to the Philistine garrison, the Philistines said, “Look! The Hebrews are coming out of the holes in which they hid themselves.” 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!” ²⁰  Then Jonathan said to his armor bearer, “Come up behind me, for the Lord has given ²¹  them into the hand of Israel!”

14:13 Jonathan crawled up on his hands and feet, with his armor bearer following behind him. Jonathan struck down the Philistines, ²²  while his armor bearer came along behind him and killed them. ²³  14:14 In this initial skirmish Jonathan and his armor bearer struck down about twenty men in an area that measured half an acre.

14:15 Then fear overwhelmed ²⁴  those who were in the camp, those who were in the field, all the army in the garrison, and the raiding bands. They trembled and the ground shook. This fear was caused by God. ²⁵ 

14:16 Saul’s watchmen at Gibeah in the territory of Benjamin ²⁶  looked on ²⁷  as the crowd of soldiers seemed to melt away first in one direction and then in another. ²⁸  14:17 So Saul said to the army that was with him, “Muster the troops and see who is no longer with us.” When they mustered the troops, ²⁹  Jonathan and his armor bearer were not there. 14:18 So Saul said to Ahijah, “Bring near the ephod,” ³⁰  for he was at that time wearing the ephod. ³¹  14:19 While ³²  Saul spoke to the priest, the panic in the Philistines’ camp was becoming greater and greater. So Saul said to the priest, “Withdraw your hand!”

14:20 Saul and all the army that was with him assembled and marched into battle, where they found ³³  the Philistines in total panic killing one another with their swords. ³⁴  14:21 The Hebrews who had earlier gone over to the Philistine side ³⁵  joined the Israelites who were with Saul and Jonathan. 14:22 When all the Israelites who had hidden themselves in the hill country of Ephraim heard that the Philistines had fled, they too pursued them in battle.

Filipi 2:12-13

Lights in the World

2:12 So then, my dear friends, just as you have always obeyed, not only in my presence but even more in my absence, continue working out your salvation with awe and reverence, ³⁶  2:13 for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God.

[1:14]  ¹ 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]  ² tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ³ tn Grk “has come,” a proleptic aorist.

[1:14]  ⁴ 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.

[1:9]  ⁵ tn The word “even” is not in Greek; it is implied by the height of the contrast.

[1:9]  ⁶ sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

[1:9]  ⁷ tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”

[1:15]  ⁸ 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]  ⁹ tn Or “soul.”

[1:15]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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.

[14:9]  ¹⁸ tn Heb “stand.”

[14:11]  ¹⁹ tn Heb “the two of them.”

[14:12]  ²⁰ tn Heb “a thing.”

[14:12]  ²¹ 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.

[14:13]  ²² tn Heb “and they fell before Jonathan.”

[14:13]  ²³ tn Heb “and the one carrying his equipment was killing after him.”

[14:15]  ²⁴ tn Heb “fell upon.”

[14:15]  ²⁵ tn Heb “and it was by the fear of God.” The translation understands this to mean that God was the source or cause of the fear experienced by the Philistines. This seems to be the most straightforward reading of the sentence. It is possible, however, that the word “God” functions here simply to intensify the accompanying word “fear,” in which one might translate “a very great fear” (cf. NAB, NRSV). It is clear that on some occasions that the divine name carries such a superlative nuance. For examples see Joüon 2:525 §141.n.

[14:16]  ²⁶ tn Heb “at Gibeah of Benjamin.” The words “in the territory” are supplied in the translation for clarity.

[14:16]  ²⁷ tn Heb “saw, and look!”

[14:16]  ²⁸ tn Heb “the crowd melted and went, even here.”

[14:17]  ²⁹ tn Heb “and they mustered the troops, and look!”

[14:18]  ³⁰ tc Heb “the ark of God.” It seems unlikely that Saul would call for the ark, which was several miles away in Kiriath-jearim (see 1 Sam 7:2). The LXX and an Old Latin ms have “ephod” here, a reading which harmonizes better with v. 3 and fits better with the verb “bring near” (see 1 Sam 23:9; 30:7) and with the expression “withdraw your hand” in v.19. This reading is followed in the present translation (cf. NAB, TEV, NLT).

[14:18]  ³¹ tc Heb “for the ark of God was in that day, and the sons of Israel.” The translation follows the text of some Greek manuscripts. See the previous note.

[14:19]  ³² tn Or perhaps “until.”

[14:20]  ³³ tn Heb “and look, there was”

[14:20]  ³⁴ tn Heb “the sword of a man against his companion, a very great panic.”

[14:21]  ³⁵ tn Heb “and the Hebrews were to the Philistines formerly, who went up with them in the camp all around.”

[2:12]  ³⁶ tn Grk “with fear and trembling.” The Greek words φόβος and τρόμος both imply fear in a negative sense (L&N 25.251 and 16.6 respectively) while the former can also refer to respect and awe for deity (L&N 53.59). Paul’s use of the terms in other contexts refers to “awe and reverence in the presence of God” (P. T. O’Brien, Philippians [NIGTC], 284; see discussion on 282-84). The translation “awe and reverence” was chosen to portray the attitude the believer should have toward God as they consider their behavior in light of God working through Jesus Christ (2:6-11) and in the believer’s life (2:13) to accomplish their salvation.