Imamat 26:25

26:25 I will bring on you an avenging sword, a covenant vengeance. ¹  Although ²  you will gather together into your cities, I will send pestilence among you and you will be given into enemy hands. ³ 

Ulangan 32:30

32:30 How can one man chase a thousand of them, ⁴ 

and two pursue ten thousand;

unless their Rock had delivered them up, ⁵ 

and the Lord had handed them over?

Yudas 1:14

1:14 Now Enoch, the seventh in descent beginning with Adam, ⁶  even prophesied of them, ⁷  saying, “Look! The Lord is coming ⁸  with thousands and thousands ⁹  of his holy ones,

Yudas 1:8

1:8 Yet these men, ¹⁰  as a result of their dreams, ¹¹  defile the flesh, reject authority, ¹²  and insult ¹³  the glorious ones. ¹⁴ 

Mazmur 106:41

106:41 He handed them over to ¹⁵  the nations,

and those who hated them ruled over them.

Yesaya 42:24

42:24 Who handed Jacob over to the robber?

Who handed Israel over to the looters? ¹⁶ 

Was it not the Lord, against whom we sinned?

They refused to follow his commands;

they disobeyed his law. ¹⁷ 

[26:25]  ¹ tn Heb “vengeance of covenant”; cf. NAB “the avenger of my covenant.”

[26:25]  ² tn Heb “and.” The Hebrew conjunction ו (vav, “and”) has a concessive force in this context.

[26:25]  ³ tn Heb “in hand of enemy,” but Tg. Ps.-J. and Tg. Neof. have “in the hands of your enemies” (J. E. Hartley, Leviticus [WBC], 454).

[32:30]  ⁴ tn The words “man” and “of them” are not in the Hebrew text, but are supplied in the translation for clarity.

[32:30]  ⁵ tn Heb “sold them” (so NAB, NIV, NRSV, NLT).

[1:14]  ⁶ 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]  ⁷ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ⁸ tn Grk “has come,” a proleptic aorist.

[1:14]  ⁹ 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.

[1:8]  ¹⁰ tn The reference is now to the false teachers.

[1:8]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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).

[106:41]  ¹⁵ tn Heb “gave them into the hand of.”

[42:24]  ¹⁶ tn Heb “Who gave to the robber Jacob, and Israel to the looters?” In the first line the consonantal text (Kethib) has מְשׁוֹסֶה (mÿshoseh), a Polel participle from שָׁסָה (shasah, “plunder”). The marginal reading (Qere) is מְשִׁיסָּה (mÿshissah), a noun meaning “plunder.” In this case one could translate “Who handed Jacob over as plunder?”

[42:24]  ¹⁷ tn Heb “they were not willing in his ways to walk, and they did not listen to his law.”