90:13 Turn back toward us, O Lord!
How long must this suffering last? 14
Have pity on your servants! 15
106:45 He remembered his covenant with them,
and relented 16 because of his great loyal love.
31:20 Indeed, the people of Israel are my dear children.
They are the children I take delight in. 17
For even though I must often rebuke them,
I still remember them with fondness.
So I am deeply moved with pity for them 18
and will surely have compassion on them.
I, the Lord, affirm it! 19
2:14 Who knows?
Perhaps he will be compassionate and grant a reprieve, 20
and leave blessing in his wake 21 –
a meal offering and a drink offering for you to offer to the Lord your God! 22
7:3 The Lord decided not to do this. 23 “It will not happen,” the Lord said.
7:6 The Lord decided not to do this. 24 The sovereign Lord said, “This will not happen either.”
1 tn Grk “be.”
2 tn Grk “going according to their own desires of ungodliness.”
3 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).
4 tn Or “soul.”
5 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.
6 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.
7 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.
8 tn “And” is not in Greek, but is supplied for the sake of English style.
9 tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.
10 tn Grk “(who go/going) according to their own lusts.”
11 tn Grk “and their mouth speaks bombastic things.”
12 sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.
13 tn Or “to their own advantage.”
14 tn Heb “Return, O
15 tn Elsewhere the Niphal of נָחַם (nakham) + the preposition עַל (’al) + a personal object has the nuance “be comforted concerning [the personal object’s death]” (see 2 Sam 13:39; Jer 31:15). However, here the context seems to demand “feel sorrow for,” “have pity on.” In Deut 32:36 and Ps 135:14, where “servants” is also the object of the preposition, this idea is expressed with the Hitpael form of the verb.
16 tn The Niphal of נָחַם (nakham) refers here to God relenting from a punishment already underway.
17 tn Heb “Is Ephraim a dear son to me or a child of delight?” For the substitution of Israel for Ephraim and the plural pronouns for the singular see the note on v. 18. According to BDB 210 s.v. הֲ 1.c the question is rhetorical having the force of an impassioned affirmation. See 1 Sam 2:27; Job 41:9 (41:1 HT) for parallel usage.
18 tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.
19 tn Heb “Oracle of the
20 tn Heb “turn” or “turn back.”
21 tn Heb “leave a blessing behind him.”
22 tn The phrase “for you to offer” does not appear in the Hebrew, but is supplied in the translation for the sake of clarity.
23 tn Or “changed his mind about this.”
24 tn Or “changed his mind about this.”