Amsal 29:9

29:9 If a wise person ¹  goes to court ²  with a foolish person,

there is no peace ³  whether he is angry or laughs. ⁴ 

Yesaya 3:5

3:5 The people will treat each other harshly;

men will oppose each other;

neighbors will fight. ⁵ 

Youths will proudly defy the elderly

and riffraff will challenge those who were once respected. ⁶ 

Yesaya 3:1

A Coming Leadership Crisis

3:1 Look, the sovereign Lord who commands armies ⁷ 

is about to remove from Jerusalem ⁸  and Judah

every source of security, including ⁹ 

all the food and water, ¹⁰ 

Pengkhotbah 2:13-14

2:13 I realized that wisdom is preferable to folly, ¹¹ 

just as light is preferable to darkness:

2:14 The wise man can see where he is going, ¹²  but the fool walks in darkness.

Yet I also realized that the same fate ¹³  happens to them both. ¹⁴ 

Yudas 1:8

1:8 Yet these men, ¹⁵  as a result of their dreams, ¹⁶  defile the flesh, reject authority, ¹⁷  and insult ¹⁸  the glorious ones. ¹⁹ 

[29:9]  ¹ tn Heb “a wise man…a foolish man.”

[29:9]  ² tn The verb שָׁפַט (shafat) means “to judge.” In the Niphal stem it could be passive, but is more frequently reciprocal: “to enter into controversy” or “to go to court.” The word is usually used in connection with a lawsuit (so many recent English versions), but can also refer to an argument (e.g., 1 Sam 12:7; Isa 43:26); cf. NAB “disputes”; NASB “has a controversy.”

[29:9]  ³ tn The noun נָחַת (nakhat) is a derivative of נוּחַ (nuakh, “to rest”) and so means “quietness” or “rest,” i.e., “peace.”

[29:9]  sn The proverb is saying that there will be no possibility of settling the matter in a calm way, no matter what mood the fool is in (e.g., Prov 26:4). R. N. Whybray says one can only cut the losses and have no further dealings with the fool (Proverbs [CBC], 168).

[29:9]  ⁴ tn Heb “and he is angry and he laughs.” The construction uses the conjunctive vav to express alternate actions: “whether…or.”

[3:5]  ⁵ tn Heb “man against man, and a man against his neighbor.”

[3:5]  ⁶ tn Heb “and those lightly esteemed those who are respected.” The verb רָהַב (rahav) does double duty in the parallelism.

[3:1]  ⁷ tn Heb “the master, the Lord who commands armies [traditionally, the Lord of hosts].” On the title “the Lord who commands armies,” see the note at 1:9.

[3:1]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:1]  ⁹ tn Heb “support and support.” The masculine and feminine forms of the noun are placed side-by-side to emphasize completeness. See GKC 394 §122.v.

[3:1]  ¹⁰ tn Heb “all the support of food, and all the support of water.”

[2:13]  ¹¹ tn Heb “and I saw that there is profit for wisdom more than folly.”

[2:14]  ¹² tn Heb “has his eyes in his head.” The term עַיִן (’ayin, “eye”) is used figuratively in reference to mental and spiritual faculties (BDB 744 s.v. עַיִן 3.a). The term “eye” is a metonymy of cause (eye) for effect (sight and perception).

[2:14]  ¹³ sn The common fate to which Qoheleth refers is death.

[2:14]  ¹⁴ tn The term כֻּלָּם (kullam, “all of them”) denotes “both of them.” This is an example of synecdoche of general (“all of them”) for the specific (“both of them,” that is, both the wise man and the fool).

[1:8]  ¹⁵ tn The reference is now to the false teachers.

[1:8]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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).