Discovery BoxJude 1:4
Context1:4 For certain men 1 have secretly slipped in among you 2 – men who long ago 3 were marked out 4 for the condemnation I am about to describe 5 – ungodly men who have turned the grace of our God into a license for evil 6 and who deny our only Master 7 and Lord, 8 Jesus Christ.
Job 9:6
Context9:6 he who shakes the earth out of its place 9
so that its pillars tremble; 10
Psalms 18:7
Context18:7 The earth heaved and shook; 11
the roots of the mountains 12 trembled; 13
they heaved because he was angry.
Psalms 68:11
Contextmany, many women spread the good news. 15
Psalms 77:18
Context77:18 Your thunderous voice was heard in the wind;
the lightning bolts lit up the world;
the earth trembled and shook. 16
Psalms 97:4
Context97:4 His lightning bolts light up the world;
the earth sees and trembles.
Psalms 104:32
Context104:32 He looks down on the earth and it shakes;
he touches the mountains and they start to smolder.
Psalms 114:7
Context114:7 Tremble, O earth, before the Lord –
before the God of Jacob,
Micah 1:4
Context1:4 The mountains will disintegrate 17 beneath him,
and the valleys will be split in two. 18
The mountains will melt 19 like wax in a fire,
the rocks will slide down like water cascading down a steep slope. 20
Nahum 1:6
Context1:6 No one can withstand 21 his indignation! 22
No one can resist 23 his fierce anger! 24
His wrath is poured out like volcanic fire,
boulders are broken up 25 as he approaches. 26
Habakkuk 3:6
Context3:6 He takes his battle position 27 and shakes 28 the earth;
with a mere look he frightens 29 the nations.
The ancient mountains disintegrate; 30
the primeval hills are flattened.
He travels on the ancient roads. 31
Habakkuk 3:10
Context3:10 When the mountains see you, they shake.
The torrential downpour sweeps through. 32
The great deep 33 shouts out;
it lifts its hands high. 34
Matthew 27:51-52
Context27:51 Just then 35 the temple curtain 36 was torn in two, from top to bottom. The 37 earth shook and the rocks were split apart. 27:52 And tombs were opened, and the bodies of many saints who had died 38 were raised.
Revelation 20:11
Context20:11 Then 39 I saw a large 40 white throne and the one who was seated on it; the earth and the heaven 41 fled 42 from his presence, and no place was found for them.
[1:4] 1 tn Grk “people.” However, if Jude is indeed arguing that Peter’s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase “these men” in 2 Pet 2:12.
[1:4] 2 tn “Among you” is not in the Greek text, but is obviously implied.
[1:4] 3 tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.
[1:4] 4 tn Grk “written about.”
[1:4] 5 tn Grk “for this condemnation.” τοῦτο (touto) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5-18. Otherwise, the condemnation is only implied (in v. 3b) or is merely a statement of their sinfulness (“ungodly” in v. 4b), not a judgment of it.
[1:4] 6 tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).
[1:4] 7 tc Most later witnesses (P Ψ Ï sy) have θεόν (qeon, “God”) after δεσπότην (despothn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despoth") was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (Ì72,78 א A B C 0251 33 81 323 1241 1739 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.
[1:4] 8 tn The terms “Master and Lord” both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. For more discussion see ExSyn 270-78. See also Titus 2:13 and 2 Pet 1:1
[9:6] 9 sn Shakes the earth out of its place probably refers to earthquakes, although some commentators protest against this in view of the idea of the pillars. In the ancient world the poetical view of the earth is that it was a structure on pillars, with water around it and under it. In an earthquake the pillars were shaken, and the earth moved.
[9:6] 10 tn The verb הִתְפַלָּצ (hitfallats) is found only here, but the root seems clearly to mean “to be tossed; to be thrown about,” and so in the Hitpael “quiver; shake; tremble.” One of the three nouns from this root is פַּלָּצוּת (pallatsut), the “shudder” that comes with terror (see Job 21:6; Isa 21:4; Ezek 7:18; and Ps 55:6).
[18:7] 11 sn The earth heaved and shook. The imagery pictures an earthquake in which the earth’s surface rises and falls. The earthquake motif is common in OT theophanies of God as warrior and in ancient Near Eastern literary descriptions of warring gods and kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 160-62.
[18:7] 12 tn 2 Sam 22:8 has “heavens” which forms a merism with “earth” in the preceding line. The “foundations of the heavens” would be the mountains. However, the reading “foundations of the mountains” has a parallel in Deut 32:22.
[18:7] 13 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the three prefixed verbal forms with vav (ו) consecutive in the verse.
[68:11] 14 tn Heb “gives a word.” Perhaps this refers to a divine royal decree or battle cry.
[68:11] 15 tn Heb “the ones spreading the good news [are] a large army.” The participle translated “the ones spreading the good news” is a feminine plural form. Apparently the good news here is the announcement that enemy kings have been defeated (see v. 12).
[77:18] 16 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
[1:4] 17 tn Or “melt” (NAB, NASB, NIV, NRSV, NLT). This is a figurative description of earthquakes, landslides, and collapse of the mountains, rather than some sort of volcanic activity (note the remainder of the verse).
[1:4] 18 sn The mountains will disintegrate…the valleys will be split in two. This imagery pictures an earthquake and accompanying landslide.
[1:4] 19 tn The words “the mountains will melt” are supplied in the translation for clarification. The simile extends back to the first line of the verse.
[1:4] 20 tn The words “the rocks will slide down” are supplied in the translation for clarification. This simile elaborates on the prior one and further develops the imagery of the verse’s first line.
[1:6] 21 tn Heb “stand before” (so KJV, NASB, NRSV, NLT). The Hebrew verb עָמַד (’amad, “stand”) here denotes “to resist, withstand.” It is used elsewhere of warriors taking a stand in battle to hold their ground against enemies (Judg 2:14; Josh 10:8; 21:44; 23:9; 2 Kgs 10:4; Dan 11:16; Amos 2:15). It is also used of people trying to protect their lives from enemy attack (Esth 8:11; 9:16). Like a mighty warrior, the
[1:6] 22 tn Heb “Who can stand before his indignation?” The rhetorical question expects a negative answer; it is translated here as an emphatic denial. The Hebrew noun זַעַם (za’am, “indignation, curse”) connotes the angry wrath or indignant curse of God (Isa 10:5, 25; 13:5; 26:20; 30:27; Jer 10:10; 15:17; 50:25; Ezek 21:36; 22:24, 31; Hab 3:12; Zeph 3:8; Pss 38:4; 69:25; 78:49; 102:11; Lam 2:6; Dan 8:19; 11:36). It depicts anger expressed in the form of punishment (HALOT 276 s.v.; TWOT 1:247).
[1:6] 23 tn Heb “Who can rise up against…?” The verb יָקוּם (yaqum, “arise”) is here a figurative expression connoting resistance. Although the adversative sense of בְּ (bet) with יָקוּם (yaqum, “against him”) is attested, denoting hostile action taken against one’s enemy (Mic 7:6; Ps 27:12), the locative sense (“before him”) is preferred due to the parallelism with לִפְנֵי (lifney, “before him”).
[1:6] 24 tn Heb “Who can rise up against the heat of his anger?” The rhetorical question expects a negative answer which is translated as an emphatic denial to clarify the point.
[1:6] 25 tn Or “burst into flames.” The Niphal perfect נִתְּצוּ (nittÿtsu) from נָתַץ (natats, “to break up, throw down”) may denote “are broken up” or “are thrown down.” The BHS editors suggest emending the MT’s נִתְּצוּ (nittÿtsu) to נִצְּתּוּ (nitsÿtu, Niphal perfect from יָצַת [yatsat, “to burn, to kindle, to burst into flames”]): “boulders burst into flames.” This merely involves the simple transposition of the second and third consonants. This emendation is supported by a few Hebrew
[1:6] 26 tn Heb “before him” (so NAB, NIV, TEV).
[3:6] 28 tn This verb has been traditionally understood as “measure” (from מוּד, mud), but the immediately following context (vv. 6b-7) favors the meaning “shake” from מָוד (mavd; see HALOT 555 s.v.).
[3:6] 29 tn Heb “makes [the nations] jump [in fear].”
[3:6] 30 tn Or “crumbled,” broke into pieces.”
[3:6] 31 tn Heb “ancient ways [or, “doings”] are his.” The meaning of this line is unclear. Traditionally it has been translated, “his ways are eternal.” However, in this context (see vv. 3, 7) it is more likely that the line speaks of the
[3:10] 32 tn Heb “a heavy rain of waters passes by.” Perhaps the flash floods produced by the downpour are in view here.
[3:10] 33 sn The great deep, which is to be equated with the sea (vv. 8, 15), is a symbol of chaos and represents the Lord’s enemies.
[3:10] 34 sn Lifting the hands here suggests panic and is accompanied by a cry for mercy (see Ps 28:2; Lam 2:19). The forces of chaos cannot withstand the Lord’s power revealed in the storm.
[27:51] 35 tn Grk “And behold.”
[27:51] 36 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
[27:51] 37 tn Here καί (kai) has not been translated.
[27:52] 38 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
[20:11] 39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:11] 40 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
[20:11] 41 tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.
