Imamat 26:8

26:8 Five of you will pursue a hundred, and a hundred of you will pursue ten thousand, and your enemies will fall before you by the sword.

Yudas 1:20-22

1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ¹  1:21 maintain ²  yourselves in the love of God, while anticipating ³  the mercy of our Lord Jesus Christ that brings eternal life. ⁴  1:22 And have mercy on those who waver;

Yudas 1:1

Salutation

1:1 From Jude, ⁵  a slave ⁶  of Jesus Christ and brother of James, ⁷  to those who are called, wrapped in the love of ⁸  God the Father and kept for ⁹  Jesus Christ.

1 Samuel 14:13-15

14:13 Jonathan crawled up on his hands and feet, with his armor bearer following behind him. Jonathan struck down the Philistines, ¹⁰  while his armor bearer came along behind him and killed them. ¹¹  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 ¹²  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. ¹³ 

1 Samuel 14:2

14:2 Now Saul was sitting under a pomegranate tree in Migron, on the outskirts of Gibeah. The army that was with him numbered about six hundred men.

Kisah Para Rasul 7:6-7

7:6 But God spoke as follows: ‘Your ¹⁴  descendants will be foreigners ¹⁵  in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. ¹⁶  7:7 But I will punish ¹⁷  the nation they serve as slaves,’ said God, ‘and after these things they will come out of there ¹⁸  and worship ¹⁹  me in this place.’ ²⁰ 

Mazmur 33:16

33:16 No king is delivered by his vast army;

a warrior is not saved by his great might.

Mazmur 46:6

46:6 Nations are in uproar, kingdoms are overthrown. ²¹ 

God ²²  gives a shout, ²³  the earth dissolves. ²⁴ 

[1:20]  ¹ 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]  ² tn Or “keep.”

[1:21]  ³ tn Or “waiting for.”

[1:21]  ⁴ tn Grk “unto eternal life.”

[1:1]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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.

[14:13]  ¹⁰ tn Heb “and they fell before Jonathan.”

[14:13]  ¹¹ tn Heb “and the one carrying his equipment was killing after him.”

[14:15]  ¹² tn Heb “fell upon.”

[14:15]  ¹³ 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.

[7:6]  ¹⁴ tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.

[7:6]  ¹⁵ tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.

[7:6]  ¹⁶ sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.

[7:7]  ¹⁷ tn BDAG 568 s.v. κρίνω 5.b.α states, “Oft. the emphasis is unmistakably laid upon that which follows the Divine Judge’s verdict, upon the condemnation or punishment: condemn, punish …Ac 7:7 (Gen 15:14).”

[7:7]  ¹⁸ tn The words “of there” are not in the Greek text, but are implied.

[7:7]  sn A quotation from Gen 15:14.

[7:7]  ¹⁹ tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).

[7:7]  ²⁰ sn An allusion to Exod 3:12.

[46:6]  ²¹ tn Heb “nations roar, kingdoms shake.” The Hebrew verb הָמָה (hamah, “roar, be in uproar”) is used in v. 3 of the waves crashing, while the verb מוֹט (mot, “overthrown”) is used in v. 2 of mountains tumbling into the sea (see also v. 5, where the psalm affirms that Jerusalem “cannot be moved”). The repetition of the verbs suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).

[46:6]  ²² tn Heb “He.” God is the obvious referent here (see v. 5), and has been specified in the translation for clarity.

[46:6]  ²³ tn Heb “offers his voice.” In theophanic texts the phrase refers to God’s thunderous shout which functions as a battle cry (see Pss 18:13; 68:33).

[46:6]  ²⁴ tn Or “melts.” See Amos 9:5. The image depicts the nation’s helplessness before Jerusalem’s defender, who annihilates their armies (see vv. 8-9). The imperfect verbal form emphasizes the characteristic nature of the action described.