Mazmur 48:11

48:11 Mount Zion rejoices;

the towns ¹  of Judah are happy, ² 

because of your acts of judgment. ³ 

Mazmur 58:10-11

58:10 The godly ⁴  will rejoice when they see vengeance carried out;

they will bathe their feet in the blood of the wicked.

58:11 Then ⁵  observers ⁶  will say,

“Yes indeed, the godly are rewarded! ⁷ 

Yes indeed, there is a God who judges ⁸  in the earth!”

Mazmur 83:17-18

83:17 May they be humiliated and continually terrified! ⁹ 

May they die in shame! ¹⁰ 

83:18 Then they will know ¹¹  that you alone are the Lord, ¹² 

the sovereign king ¹³  over all the earth.

Keluaran 7:5

7:5 Then ¹⁴  the Egyptians will know that I am the Lord, when I extend my hand ¹⁵  over Egypt and bring the Israelites out from among them.

Keluaran 14:4

14:4 I will harden ¹⁶  Pharaoh’s heart, and he will chase after them. I will gain honor ¹⁷  because of Pharaoh and because of all his army, and the Egyptians will know ¹⁸  that I am the Lord.” So this is what they did. ¹⁹ 

Keluaran 14:10

14:10 When ²⁰  Pharaoh got closer, ²¹  the Israelites looked up, ²²  and there were the Egyptians marching after them, ²³  and they were terrified. ²⁴  The Israelites cried out to the Lord, ²⁵ 

Keluaran 14:31

14:31 When Israel saw ²⁶  the great power ²⁷  that the Lord had exercised ²⁸  over the Egyptians, they ²⁹  feared the Lord, and they believed in ³⁰  the Lord and in his servant Moses. ³¹ 

Ulangan 29:22-28

29:22 The generation to come – your descendants who will rise up after you, as well as the foreigner who will come from distant places – will see ³²  the afflictions of that land and the illnesses that the Lord has brought on it. 29:23 The whole land will be covered with brimstone, salt, and burning debris; it will not be planted nor will it sprout or produce grass. It will resemble the destruction of Sodom and Gomorrah, Admah and Zeboiim, which the Lord destroyed in his intense anger. ³³  29:24 Then all the nations will ask, “Why has the Lord done all this to this land? What is this fierce, heated display of anger ³⁴  all about?” 29:25 Then people will say, “Because they abandoned the covenant of the Lord, the God of their ancestors, which he made with them when he brought them out of the land of Egypt. 29:26 They went and served other gods and worshiped them, gods they did not know and that he did not permit them to worship. ³⁵  29:27 That is why the Lord’s anger erupted against this land, bringing on it all the curses ³⁶  written in this scroll. 29:28 So the Lord has uprooted them from their land in anger, wrath, and great rage and has deported them to another land, as is clear today.”

Yosua 2:10-11

2:10 For we heard how the Lord dried up the water of the Red Sea before you when you left Egypt and how you annihilated the two Amorite kings, Sihon and Og, on the other side of the Jordan. ³⁷  2:11 When we heard the news we lost our courage and no one could even breathe for fear of you. ³⁸  For the Lord your God is God in heaven above and on earth below!

Yudas 1:7

1:7 So also ³⁹  Sodom and Gomorrah and the neighboring towns, ⁴⁰  since they indulged in sexual immorality and pursued unnatural desire ⁴¹  in a way similar to ⁴²  these angels, ⁴³  are now displayed as an example by suffering the punishment of eternal fire.

Yudas 1:1

Salutation

1:1 From Jude, ⁴⁴  a slave ⁴⁵  of Jesus Christ and brother of James, ⁴⁶  to those who are called, wrapped in the love of ⁴⁷  God the Father and kept for ⁴⁸  Jesus Christ.

1 Samuel 6:19-20

6:19 But the Lord ⁴⁹  struck down some of the people of Beth Shemesh because they had looked into the ark of the Lord; he struck down 50,070 ⁵⁰  of the men. The people grieved because the Lord had struck the people with a hard blow. 6:20 The residents of Beth Shemesh asked, “Who is able to stand before the Lord, this holy God? To whom will the ark ⁵¹  go up from here?”

1 Samuel 17:46

17:46 This very day the Lord will deliver you into my hand! I will strike you down and cut off your head. This day I will give the corpses of the Philistine army to the birds of the sky and the wild animals of the land. Then all the land will realize that Israel has a God

1 Samuel 17:2

17:2 Saul and the Israelite army ⁵²  assembled and camped in the valley of Elah, where they arranged their battle lines to fight against ⁵³  the Philistines.

Kisah Para Rasul 19:19

19:19 Large numbers ⁵⁴  of those who had practiced magic ⁵⁵  collected their books ⁵⁶  and burned them up in the presence of everyone. ⁵⁷  When ⁵⁸  the value of the books was added up, it was found to total fifty thousand silver coins. ⁵⁹ 

Kisah Para Rasul 19:34-35

19:34 But when they recognized ⁶⁰  that he was a Jew, they all shouted in unison, ⁶¹  “Great is Artemis ⁶²  of the Ephesians!” for about two hours. ⁶³  19:35 After the city secretary ⁶⁴  quieted the crowd, he said, “Men of Ephesus, what person ⁶⁵  is there who does not know that the city of the Ephesians is the keeper ⁶⁶  of the temple of the great Artemis ⁶⁷  and of her image that fell from heaven? ⁶⁸ 

[48:11]  ¹ tn Heb “daughters.” The reference is to the cities of Judah surrounding Zion (see Ps 97:8 and H. Haag, TDOT 2:336).

[48:11]  ² tn The prefixed verbal forms are understood as generalizing imperfects. (For other examples of an imperfect followed by causal לְמַעַן [lÿma’an], see Ps 23:3; Isa 49:7; 55:5.) Another option is to interpret the forms as jussives, “Let Mount Zion rejoice! Let the towns of Judah be happy!” (cf. NASB, NRSV; note the imperatives in vv. 12-13.)

[48:11]  ³ sn These acts of judgment are described in vv. 4-7.

[58:10]  ⁴ tn The singular is representative here, as is the singular from “wicked” in the next line.

[58:11]  ⁵ tn Following the imperfects of v. 10, the prefixed verbal form with vav (ו) conjunctive probably indicates a result or consequence of what precedes.

[58:11]  ⁶ tn Heb “man.” The singular is representative here.

[58:11]  ⁷ tn Heb “surely [there] is fruit for the godly.”

[58:11]  ⁸ tn The plural participle is unusual here if the preceding אֱלֹהִים (’elohim) is here a plural of majesty, referring to the one true God. Occasionally the plural of majesty does take a plural attributive (see GKC 428-29 §132.h). It is possible that the final mem (ם) on the participle is enclitic, and that it was later misunderstood as a plural ending. Another option is to translate, “Yes indeed, there are gods who judge in the earth.” In this case, the statement reflects the polytheistic mindset of pagan observers who, despite their theological ignorance, nevertheless recognize divine retribution when they see it.

[83:17]  ⁹ tn Heb “and may they be terrified to perpetuity.” The Hebrew expression עֲדֵי־עַד (’adey-’ad, “to perpetuity”) can mean “forevermore” (see Pss 92:7; 132:12, 14), but here it may be used hyperbolically, for the psalmist asks that the experience of judgment might lead the nations to recognize (v. 18) and even to seek (v. 16) God.

[83:17]  ¹⁰ tn Heb “may they be ashamed and perish.” The four prefixed verbal forms in this verse are understood as jussives. The psalmist concludes his prayer with an imprecation, calling severe judgment down on his enemies. The strong language of the imprecation seems to run contrary to the positive outcome of divine judgment envisioned in v. 16b. Perhaps the language of v. 17 is overstated for effect. Another option is that v. 16b expresses an ideal, while the strong imprecation of vv. 17-18 anticipates reality. It would be nice if the defeated nations actually pursued a relationship with God, but if judgment does not bring them to that point, the psalmist asks that they be annihilated so that they might at least be forced to acknowledge God’s power.

[83:18]  ¹¹ tn After the preceding jussives (v. 17), the prefixed verbal form with prefixed vav (ו) indicates purpose (“so that they may know”) or result.

[83:18]  ¹² tn Heb “that you, your name [is] the Lord, you alone.”

[83:18]  ¹³ tn Traditionally “the Most High.”

[7:5]  ¹⁴ tn The emphasis on sequence is clear because the form is the perfect tense with the vav consecutive.

[7:5]  sn The use of the verb “to know” (יָדַע, yada’) underscores what was said with regard to 6:3. By the time the actual exodus took place, the Egyptians would have “known” the name Yahweh, probably hearing it more than they wished. But they will know – experience the truth of it – when Yahweh defeats them.

[7:5]  ¹⁵ sn This is another anthropomorphism, parallel to the preceding. If God were to “put” (נָתַן, natan), “extend” (נָטָה, nata), or “reach out” (שָׁלַח, shalakh) his hand against them, they would be destroyed. Contrast Exod 24:11.

[14:4]  ¹⁶ tn In this place the verb חָזַק (hazaq) is used; it indicates that God would make Pharaoh’s will strong or firm.

[14:4]  ¹⁷ tn The form is וְאִכָּבְדָה (vÿ’ikkavÿda), the Niphal cohortative; coming after the perfect tenses with vav (ו) consecutives expressing the future, this cohortative indicates the purpose of the hardening and chasing. Yahweh intended to gain glory by this final and great victory over the strength of Pharaoh. There is irony in this expression since a different form of the word was used frequently to describe Pharaoh’s hard heart. So judgment will not only destroy the wicked – it will reveal the glory and majesty of the sovereignty of God.

[14:4]  ¹⁸ tn This is the perfect tense with the vav (ו) consecutive. But it announces the fulfillment of an long standing purpose – that they might know.

[14:4]  ¹⁹ tn Heb “and they did so.”

[14:10]  ²⁰ tn The disjunctive vav introduces a circumstantial clause here.

[14:10]  ²¹ tn Heb “drew near.”

[14:10]  ²² tn Heb “lifted up their eyes,” an expression that indicates an intentional and careful looking – they looked up and fixed their sights on the distance.

[14:10]  ²³ tn The construction uses הִנֵּה (hinneh) with the participle, traditionally rendered “and behold, the Egyptians were marching after them.” The deictic particle calls attention in a dramatic way to what was being seen. It captures the surprise and the sudden realization of the people.

[14:10]  ²⁴ tn The verb “feared” is intensified by the adverb מְאֹד (mÿ’od): “they feared greatly” or “were terrified.” In one look their defiant boldness seems to have evaporated.

[14:10]  ²⁵ sn Their cry to the Lord was proper and necessary. But their words to Moses were a rebuke and disloyal, showing a lack of faith and understanding. Their arrogance failed them in the crisis because it was built on the arm of flesh. Moses would have to get used to this murmuring, but here he takes it in stride and gives them the proper instructions. They had cried to the Lord, and now the Lord would deliver.

[14:31]  ²⁶ tn The preterite with the vav (ו) consecutive introduces a clause that is subordinate to the main points that the verse is making.

[14:31]  ²⁷ tn Heb “the great hand,” with “hand” being a metonymy for work or power. The word play using “hand” contrasts the Lord’s hand/power at work on behalf of the Israelites with the hand/power of Egypt that would have killed them.

[14:31]  ²⁸ tn Heb “did, made.”

[14:31]  ²⁹ tn Heb “and the people feared.”

[14:31]  ³⁰ tn The verb is the Hiphil preterite of אָמַן (’aman).

[14:31]  sn S. R. Driver says that the belief intended here is not simply a crediting of a testimony concerning a person or a thing, but a laying firm hold morally on a person or a thing (Exodus, 122). Others take the Hiphil sense to be declarative, and that would indicate a considering of the object of faith trustworthy or dependable, and therefore to be acted on. In this passage it does not mean that here they came to faith, but that they became convinced that he would save them in the future.

[14:31]  ³¹ sn Here the title of “servant” is given to Moses. This is the highest title a mortal can have in the OT – the “servant of Yahweh.” It signifies more than a believer; it describes the individual as acting on behalf of God. For example, when Moses stretched out his hand, God used it as his own (Isa 63:12). Moses was God’s personal representative. The chapter records both a message of salvation and of judgment. Like the earlier account of deliverance at the Passover, this chapter can be a lesson on deliverance from present troubles – if God could do this for Israel, there is no trouble too great for him to overcome. The passage can also be understood as a picture (at least) of the deliverance at the final judgment on the world. But the Israelites used this account for a paradigm of the power of God: namely, God is able to deliver his people from danger because he is the sovereign Lord of creation. His people must learn to trust him, even in desperate situations; they must fear him and not the situation. God can bring any threat to an end by bringing his power to bear in judgment on the wicked.

[29:22]  ³² tn Heb “will say and see.” One expects a quotation to appear, but it seems to be omitted. To avoid confusion in the translation, the verb “will say” is omitted.

[29:23]  ³³ tn Heb “the anger and the wrath.” This construction is a hendiadys intended to intensify the emotion.

[29:24]  ³⁴ tn Heb “this great burning of anger”; KJV “the heat of this great anger.”

[29:26]  ³⁵ tn Heb “did not assign to them”; NASB, NRSV “had not allotted to them.”

[29:27]  ³⁶ tn Heb “the entire curse.”

[2:10]  ³⁷ tn Heb “and what you did to the two Amorite kings who were beyond the Jordan, Sihon and Og, how you annihilated them.”

[2:11]  ³⁸ tn Heb “And we heard and our heart[s] melted and there remained no longer breath in a man because of you.”

[1:7]  ³⁹ tn Grk “as.”

[1:7]  ⁴⁰ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ⁴¹ tn Grk “strange flesh.” This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of ἕτερος ({etero"; “strange,” “other”). When this is to be distinguished from ἄλλος (allos, “another”) it suggests “another of a different kind.” If so, would that properly describe homosexual behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.” However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ἐκπορνεύσασαι (ekporneusasai, “having indulged in sexual immorality”) and ἀπελθοῦσαι (apelqousai, “having pursued”) have concord with “cities” (πόλεις, poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.

[1:7]  ⁴² tn Or “in the same way as.”

[1:7]  ⁴³ tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

[1:1]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ 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.

[6:19]  ⁴⁹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[6:19]  ⁵⁰ tc The number 50,070 is surprisingly large, although it finds almost unanimous textual support in the MT and in the ancient versions. Only a few medieval Hebrew mss lack “50,000,” reading simply “70” instead. However, there does not seem to be sufficient external evidence to warrant reading 70 rather than 50,070, although that is done by a number of recent translations (e.g., NAB, NIV, NRSV, NLT). The present translation (reluctantly) follows the MT and the ancient versions here.

[6:20]  ⁵¹ tn Heb “he” or “it”; the referent here (the ark) has been specified in the translation for clarity (cf. also NIV, CEV, NLT). Others, however, take the referent to be the Lord himself.

[17:2]  ⁵² tn Heb “the men of Israel” (so KJV, NASB); NAB, NIV, NRSV “the Israelites.”

[17:2]  ⁵³ tn Heb “to meet.”

[19:19]  ⁵⁴ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ⁵⁵ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ⁵⁶ tn Or “scrolls.”

[19:19]  ⁵⁷ tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19]  ⁵⁸ tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19]  ⁵⁹ tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

[19:34]  ⁶⁰ tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34]  ⁶¹ tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34]  ⁶² sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).

[19:34]  ⁶³ sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.

[19:35]  ⁶⁴ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ⁶⁵ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ⁶⁶ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ⁶⁷ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:35]  ⁶⁸ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:35]  sn The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city’s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.