Mazmur 1:5

1:5 For this reason ¹  the wicked cannot withstand ²  judgment, ³ 

nor can sinners join the assembly of the godly. ⁴ 

Lukas 21:36

21:36 But stay alert at all times, ⁵  praying that you may have strength to escape all these things that must ⁶  happen, and to stand before the Son of Man.”

Yudas 1:14-15

1:14 Now Enoch, the seventh in descent beginning with Adam, ⁷  even prophesied of them, ⁸  saying, “Look! The Lord is coming ⁹  with thousands and thousands ¹⁰  of his holy ones, 1:15 to execute judgment on ¹¹  all, and to convict every person ¹²  of all their thoroughly ungodly deeds ¹³  that they have committed, ¹⁴  and of all the harsh words that ungodly sinners have spoken against him.” ¹⁵ 

[1:5]  ¹ tn Or “Therefore.”

[1:5]  ² tn Heb “arise in,” but the verb is used metonymically here in the sense of “stand”; “endure,” as in 1 Sam 13:14 and Job 8:15. The negated Hebrew imperfect verbal form is here taken as indicating incapability or lack of potential, though one could understand the verb form as indicating what is typical (“do not withstand”) or what will happen (“will not withstand”).

[1:5]  ³ tn Heb “the judgment.” The article indicates a judgment that is definite in the mind of the speaker. In the immediate context this probably does not refer to the “final judgment” described in later biblical revelation, but to a temporal/historical judgment which the author anticipates. Periodically during the OT period, God would come in judgment, removing the wicked from the scene, while preserving a godly remnant (see Gen 6-9; Ps 37; Hab 3).

[1:5]  ⁴ tn Heb “and sinners in the assembly (or “circle”) of [the] godly.” The negative particle and verb from the preceding line are assumed by ellipsis here (“will not arise/stand”).

[1:5]  sn The assembly of the godly is insulated from divine judgment (Ps 37:12-17, 28-29).

[21:36]  ⁵ sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

[21:36]  ⁶ tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.

[1:14]  ⁷ 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]  ⁸ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ⁹ tn Grk “has come,” a proleptic aorist.

[1:14]  ¹⁰ 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.

[1:15]  ¹¹ 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]  ¹² tn Or “soul.”

[1:15]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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.