Imamat 25:9

25:9 You must sound loud horn blasts ¹  – in the seventh month, on the tenth day of the month, on the Day of Atonement – you must sound the horn in your entire land.

Bilangan 10:1-10

The Blowing of Trumpets

10:1 ² The Lord spoke to Moses: 10:2 “Make ³  two trumpets of silver; you are to make ⁴  them from a single hammered piece. ⁵  You will use them ⁶  for assembling the community and for directing the traveling of the camps. 10:3 When ⁷  they blow ⁸  them both, all the community must come ⁹  to you to the entrance of the tent of meeting.

10:4 “But if they blow with one trumpet, then the leaders, the heads of the thousands of Israel, must come to you. ¹⁰  10:5 When you blow an alarm, ¹¹  then the camps that are located ¹²  on the east side must begin to travel. ¹³  10:6 And when you blow an alarm the second time, then the camps that are located on the south side must begin to travel. ¹⁴  An alarm must be sounded ¹⁵  for their journeys. 10:7 But when you assemble the community, ¹⁶  you must blow, but you must not sound an alarm. ¹⁷  10:8 The sons of Aaron, the priests, must blow the trumpets; and they will be to you for an eternal ordinance throughout your generations. 10:9 If you go to war in your land against an adversary who opposes ¹⁸  you, then you must sound an alarm with the trumpets, and you will be remembered before the Lord your God, and you will be saved ¹⁹  from your enemies.

10:10 “Also in the time when you rejoice, such as ²⁰  on your appointed festivals or ²¹  at the beginnings of your months, you must blow with your trumpets over your burnt offerings and over the sacrifices of your peace offerings, so that they may ²²  become ²³  a memorial for you before your God: I am the Lord your God.”

Yudas 1:7-8

1:7 So also ²⁴  Sodom and Gomorrah and the neighboring towns, ²⁵  since they indulged in sexual immorality and pursued unnatural desire ²⁶  in a way similar to ²⁷  these angels, ²⁸  are now displayed as an example by suffering the punishment of eternal fire.

1:8 Yet these men, ²⁹  as a result of their dreams, ³⁰  defile the flesh, reject authority, ³¹  and insult ³²  the glorious ones. ³³ 

Yudas 1:15-22

1:15 to execute judgment on ³⁴  all, and to convict every person ³⁵  of all their thoroughly ungodly deeds ³⁶  that they have committed, ³⁷  and of all the harsh words that ungodly sinners have spoken against him.” ³⁸  1:16 These people are grumblers and ³⁹  fault-finders who go ⁴⁰  wherever their desires lead them, ⁴¹  and they give bombastic speeches, ⁴²  enchanting folks ⁴³  for their own gain. ⁴⁴ 

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ⁴⁵  foretold by the apostles of our Lord Jesus Christ. ⁴⁶  1:18 For they said to you, “In the end time there will come ⁴⁷  scoffers, propelled by their own ungodly desires.” ⁴⁸  1:19 These people are divisive, ⁴⁹  worldly, ⁵⁰  devoid of the Spirit. ⁵¹  1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ⁵²  1:21 maintain ⁵³  yourselves in the love of God, while anticipating ⁵⁴  the mercy of our Lord Jesus Christ that brings eternal life. ⁵⁵  1:22 And have mercy on those who waver;

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ⁵⁶ 

Yudas 1:12

1:12 These men are ⁵⁷  dangerous reefs ⁵⁸  at your love feasts, ⁵⁹  feasting without reverence, ⁶⁰  feeding only themselves. ⁶¹  They are ⁶²  waterless ⁶³  clouds, carried along by the winds; autumn trees without fruit ⁶⁴  – twice dead, ⁶⁵  uprooted;

Yudas 1:17

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ⁶⁶  foretold by the apostles of our Lord Jesus Christ. ⁶⁷ 

Yudas 1:19

1:19 These people are divisive, ⁶⁸  worldly, ⁶⁹  devoid of the Spirit. ⁷⁰ 

Yudas 1:21

1:21 maintain ⁷¹  yourselves in the love of God, while anticipating ⁷²  the mercy of our Lord Jesus Christ that brings eternal life. ⁷³ 

Yesaya 27:13

27:13 At that time ⁷⁴  a large ⁷⁵  trumpet will be blown, and the ones lost ⁷⁶  in the land of Assyria will come, as well as the refugees in ⁷⁷  the land of Egypt. They will worship the Lord on the holy mountain in Jerusalem. ⁷⁸ 

Zakharia 4:6

4:6 Therefore he told me, “These signify the word of the Lord to Zerubbabel: ‘Not by strength and not by power, but by my Spirit,’ ⁷⁹  says the Lord who rules over all.”

[25:9]  ¹ sn On the “loud horn blasts” see the note on Lev 23:24, but unlike the language there, the Hebrew term for “horn” (שׁוֹפָר, shofar) actually appears here in this verse (twice).

[10:1]  ² sn Here we have a short section (10:1-10) dealing with the regulations for blowing trumpets in times of war or in times of peace.

[10:2]  ³ tn The Hebrew text uses what is called the “ethical dative” – “make [for] you two trumpets.” It need not be translated, but can simply be taken to underscore the direct imperative.

[10:2]  ⁴ tn The imperfect tense is again instruction or legislation.

[10:2]  ⁵ sn The instructions are not clearly spelled out here. But the trumpets were to be made of silver ingots beaten out into a sheet of silver and then bent to form a trumpet. There is archaeological evidence of silver smelting as early as 3000 b.c. Making silver trumpets would have been a fairly easy thing for the Israelites to do. The trumpet would have been straight, with a tapered form, very unlike the “ram’s horn” (שׁוֹפָר, shofar). The trumpets were used by the priests in Israel from the outset, but later were used more widely. The sound would be sharp and piercing, but limited in scope to a few notes. See further C. Sachs, The History of Musical Instruments.

[10:2]  ⁶ tn Heb “and they shall be for you for assembling,” which is the way of expressing possession. Here the intent concerns how Moses was to use them.

[10:3]  ⁷ tn The perfect tense with vav (ו) consecutive is here subordinated as a temporal clause to the following similar verbal construction.

[10:3]  ⁸ tn The verb תָקַע (taqa’) means “to strike, drive, blow a trumpet.”

[10:3]  ⁹ tn Heb “the assembly shall assemble themselves.”

[10:4]  ¹⁰ tn Heb “they shall assemble themselves.”

[10:5]  ¹¹ tn The word for an alarm is תְּרוּעָה (tÿru’ah). The root verb of this word means “to give a blast on the trumpet.” It may also on occasion mean “give a shout” in battle (Josh 6:10). In this passage it must refer to the sound of the trumpet.

[10:5]  ¹² tn Heb “the camps that are camping.”

[10:5]  ¹³ tn The perfect tense with vav (ו) consecutive functions as the equivalent of the imperfect tense. Here the emphasis is on the start of the journey.

[10:6]  ¹⁴ tc The MT does not mention the departures of the northerly and westerly tribes. The Greek text completes the description by adding them, making a full schedule of the departure of the groups of tribes. The Greek is not likely to be original, however, since it carries all the signs of addition to complete the text, making a smooth, full reading. The MT is to be preferred; it apparently used two of the groups to give the idea.

[10:6]  ¹⁵ tn The Hebrew text has “they shall blow an alarm”; the sentence without a formal subject should be taken as a passive idea.

[10:7]  ¹⁶ tn There is no expressed subject in the initial temporal clause. It simply says, “and in the assembling the assembly.” But since the next verb is the second person of the verb, that may be taken as the intended subject here.

[10:7]  ¹⁷ sn The signal for moving camp was apparently different in tone and may have been sharper notes or a different sequence. It was in some way distinguishable.

[10:9]  ¹⁸ tn Both the “adversary” and “opposes” come from the same root: צָרַר (tsarar), “to hem in, oppress, harass,” or basically, “be an adversary.”

[10:9]  ¹⁹ tn The Niphal perfect in this passage has the passive nuance and not a reflexive idea – the Israelites would be spared because God remembered them.

[10:10]  ²⁰ tn The conjunction may be taken as explicative or epexegetical, and so rendered “namely; even; that is,” or it may be taken as emphatic conjunction, and translated “especially.”

[10:10]  ²¹ tn The vav (ו) is taken here in its alternative use and translated “or.”

[10:10]  ²² tn The form is the perfect tense with vav (ו) consecutive. After the instruction imperfects, this form could be given the same nuance, or more likely, subordinated as a purpose or result clause.

[10:10]  ²³ tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).

[1:7]  ²⁴ tn Grk “as.”

[1:7]  ²⁵ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ²⁶ tn Grk “strange flesh.” This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of ἕτερος ({etero"; “strange,” “other”). When this is to be distinguished from ἄλλος (allos, “another”) it suggests “another of a different kind.” If so, would that properly describe homosexual behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.” However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ἐκπορνεύσασαι (ekporneusasai, “having indulged in sexual immorality”) and ἀπελθοῦσαι (apelqousai, “having pursued”) have concord with “cities” (πόλεις, poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.

[1:7]  ²⁷ tn Or “in the same way as.”

[1:7]  ²⁸ tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

[1:8]  ²⁹ tn The reference is now to the false teachers.

[1:8]  ³⁰ tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (|outoi, “these”), though the particular relationship is not clear. It could mean, “while dreaming,” “by dreaming,” or “because of dreaming.” This translation has adopted the last option as Jude’s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle ἐνυπνιαζόμενοι was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.

[1:8]  ³¹ tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: “they deny our Master and Lord, Jesus Christ.”

[1:8]  ³² tn The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.”

[1:8]  ³³ sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them).

[1:15]  ³⁴ 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]  ³⁵ tn Or “soul.”

[1:15]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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.

[1:16]  ³⁹ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ⁴⁰ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ⁴¹ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ⁴² tn Grk “and their mouth speaks bombastic things.”

[1:16]  sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6.

[1:16]  ⁴³ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ⁴⁴ tn Or “to their own advantage.”

[1:17]  ⁴⁵ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ⁴⁶ sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.

[1:18]  ⁴⁷ tn Grk “be.”

[1:18]  ⁴⁸ tn Grk “going according to their own desires of ungodliness.”

[1:18]  sn Jude cites 2 Pet 3:3, changing a few of the words among other things, cleaning up the syntax, conforming it to Hellenistic style.

[1:19]  ⁴⁹ tn Grk “these are the ones who cause divisions.”

[1:19]  ⁵⁰ tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).

[1:19]  ⁵¹ tn Grk “not having [the] Spirit.”

[1:19]  sn The phrase devoid of the Spirit may well indicate Jude’s and Peter’s assessment of the spiritual status of the false teachers. Those who do not have the Spirit are clearly not saved.

[1:20]  ⁵² tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

[1:21]  ⁵³ tn Or “keep.”

[1:21]  ⁵⁴ tn Or “waiting for.”

[1:21]  ⁵⁵ tn Grk “unto eternal life.”

[1:2]  ⁵⁶ tn Grk “may mercy and peace and love be multiplied to you.”

[1:12]  ⁵⁷ tn Grk “these are the men who are.”

[1:12]  ⁵⁸ tn Though σπιλάδες (spilades) is frequently translated “blemishes” or “stains,” such is actually a translation of the Greek word σπίλοι (spiloi). The two words are quite similar, especially in their root or lexical forms (σπιλάς [spila"] and σπίλος [spilos] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι. But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13, the term used is indeed σπίλος. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word σπιλάς was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as “rocks” – as pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that σπιλάδες here means “hidden rocks.” Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.

[1:12]  ⁵⁹ tc Several witnesses (A C^vid 1243 1846 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatai", “deceptions”) for ἀγάπαις (agapai", “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and should therefore be considered original.

[1:12]  sn The danger of the false teachers at the love feasts would be especially pernicious, for the love feasts of the early church involved the Lord’s Supper, worship, and instruction.

[1:12]  ⁶⁰ tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22.

[1:12]  ⁶¹ tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainw) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.

[1:12]  ⁶² tn “They are” is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before “They are.” English usage requires breaking this into more than one sentence.

[1:12]  ⁶³ tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).

[1:12]  ⁶⁴ sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.

[1:12]  ⁶⁵ tn Grk “having died twice.”

[1:12]  sn Twice dead probably has no relevance to the tree metaphor, but has great applicability to these false teachers. As in Rev 20:6, those who die twice are those who die physically and spiritually. The aphorism is true: “born once, die twice; born twice, die once” (cf. Rev 20:5; John 3, 11).

[1:17]  ⁶⁶ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ⁶⁷ sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.

[1:19]  ⁶⁸ tn Grk “these are the ones who cause divisions.”

[1:19]  ⁶⁹ tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).

[1:19]  ⁷⁰ tn Grk “not having [the] Spirit.”

[1:19]  sn The phrase devoid of the Spirit may well indicate Jude’s and Peter’s assessment of the spiritual status of the false teachers. Those who do not have the Spirit are clearly not saved.

[1:21]  ⁷¹ tn Or “keep.”

[1:21]  ⁷² tn Or “waiting for.”

[1:21]  ⁷³ tn Grk “unto eternal life.”

[27:13]  ⁷⁴ tn Heb “and it will be in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[27:13]  ⁷⁵ tn Traditionally, “great” (KJV, NAB, NASB, NIV, NLT); CEV “loud.”

[27:13]  ⁷⁶ tn Or “the ones perishing.”

[27:13]  ⁷⁷ tn Or “the ones driven into.”

[27:13]  ⁷⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:6]  ⁷⁹ sn It is premature to understand the Spirit here as the Holy Spirit (the third Person of the Trinity), though the OT prepares the way for that NT revelation (cf. Gen 1:2; Exod 23:3; 31:3; Num 11:17-29; Judg 3:10; 6:34; 2 Kgs 2:9, 15, 16; Ezek 2:2; 3:12; 11:1, 5).