Mazmur 1:4-5

1:4 Not so with the wicked!

Instead ¹  they are like wind-driven chaff. ² 

1:5 For this reason ³  the wicked cannot withstand ⁴  judgment, ⁵ 

nor can sinners join the assembly of the godly. ⁶ 

Roma 1:18

The Condemnation of the Unrighteous

1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people ⁷  who suppress the truth by their ⁸  unrighteousness, ⁹ 

Roma 5:6

5:6 For while we were still helpless, at the right time Christ died for the ungodly.

Roma 5:2

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ¹⁰  in the hope of God’s glory.

Pengkhotbah 2:5-6

2:5 I designed ¹¹  royal gardens ¹²  and parks ¹³  for myself,

and I planted all kinds of fruit trees in them.

2:6 I constructed pools of water for myself,

to irrigate my grove ¹⁴  of flourishing trees.

Pengkhotbah 3:7

3:7 A time to rip, and a time to sew;

a time to keep silent, and a time to speak.

Yudas 1:15

1:15 to execute judgment on ¹⁵  all, and to convict every person ¹⁶  of all their thoroughly ungodly deeds ¹⁷  that they have committed, ¹⁸  and of all the harsh words that ungodly sinners have spoken against him.” ¹⁹ 

[1:4]  ¹ tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead,” cf. v. 2) introduces a contrast between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4.

[1:4]  ² tn Heb “[they are] like the chaff which [the] wind blows about.” The Hebrew imperfect verbal form draws attention to the typical nature of the action described.

[1:4]  sn Wind-driven chaff. In contrast to the well-rooted and productive tree described in v. 3, the wicked are like a dried up plant that has no root system and is blown away by the wind. The simile describes the destiny of the wicked (see vv. 5-6).

[1:5]  ³ tn Or “Therefore.”

[1:5]  ⁴ 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]  ⁵ 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]  ⁶ 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).

[1:18]  ⁷ tn The genitive ἀνθρώπων could be taken as an attributed genitive, in which case the phase should be translated “against all ungodly and unrighteous people” (cf. “the truth of God” in v. 25 which is also probably an attributed genitive). C. E. B. Cranfield takes the section 1:18-32 to refer to all people (not just Gentiles), while 2:1-3:20 points out that the Jew is no exception (Romans [ICC], 1:104-6; 1:137-38).

[1:18]  ⁸ tn “Their” is implied in the Greek, but is supplied because of English style.

[1:18]  ⁹ tn Or “by means of unrighteousness.” Grk “in (by) unrighteousness.”

[5:2]  ¹⁰ tn Or “exult, boast.”

[2:5]  ¹¹ tn Heb “made.”

[2:5]  ¹² tn The term does not refer here to vegetable gardens, but to orchards (cf. the next line). In the same way the so-called “garden” of Eden was actually an orchard filled with fruit trees. See Gen 2:8-9.

[2:5]  ¹³ tn The noun פַּרְדֵּס (pardes, “garden, parkland, forest”) is a foreign loanword that occurs only 3 times in biblical Hebrew (Song 4:13; Eccl 2:5; Neh 2:8). The original Old Persian term pairidaeza designated the enclosed parks and pleasure-grounds that were the exclusive domain of the Persian kings and nobility (HALOT 963 s.v. פַּרְדֵּס; LSJ 1308 s.v παράδεισος). The related Babylonian term pardesu “marvelous garden” referred to the enclosed parks of the kings (AHw 2:833 and 3:1582). The term passed into Greek as παράδεισος (paradeisos, “enclosed park, pleasure-ground”), referring to the enclosed parks and gardens of the Persian kings (LSJ 1308). The Greek term has been transliterated into English as “paradise.”

[2:6]  ¹⁴ tn Heb “to water from them a grove” (or “forest).

[1:15]  ¹⁵ 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]  ¹⁶ tn Or “soul.”

[1:15]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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.