21:8 You 1 prevail over 2 all your enemies;
your power is too great for those who hate you. 3
21:9 You burn them up like a fiery furnace 4 when you appear; 5
the Lord angrily devours them; 6
the fire consumes them.
37:20 But 7 evil men will die;
the Lord’s enemies will be incinerated 8 –
they will go up in smoke. 9
For the music director; by David, a psalm, a song.
68:1 God springs into action! 11
His enemies scatter;
his adversaries 12 run from him. 13
68:2 As smoke is driven away by the wind, so you drive them away. 14
As wax melts before fire,
so the wicked are destroyed before God.
73:27 Yes, 15 look! Those far from you 16 die;
you destroy everyone who is unfaithful to you. 17
89:10 You crushed the Proud One 18 and killed it; 19
with your strong arm you scattered your enemies.
1:1 From Jude, 20 a slave 21 of Jesus Christ and brother of James, 22 to those who are called, wrapped in the love of 23 God the Father and kept for 24 Jesus Christ.
1:8 Now 32 while Zechariah 33 was serving as priest before God when his division was on duty, 34 1:9 he was chosen by lot, according to the custom of the priesthood, 35 to enter 36 the holy place 37 of the Lord and burn incense.
1 tn The king is now addressed. One could argue that the
2 tn Heb “your hand finds.” The idiom pictures the king grabbing hold of his enemies and defeating them (see 1 Sam 23:17). The imperfect verbal forms in vv. 8-12 may be translated with the future tense, as long as the future is understood as generalizing.
3 tn Heb “your right hand finds those who hate you.”
4 tn Heb “you make them like a furnace of fire.” Although many modern translations retain the literal Hebrew, the statement is elliptical. The point is not that he makes them like a furnace, but like an object burned in a furnace (cf. NEB, “at your coming you shall plunge them into a fiery furnace”).
5 tn Heb “at the time of your face.” The “face” of the king here refers to his angry presence. See Lam 4:16.
6 tn Heb “the
7 tn Or “for,” but Hebrew כי in this case would have to extend all the way back to v. 17a. Another option is to understand the particle as asseverative, “surely” (see v. 22).
8 tc The meaning of the MT (כִּיקַר כָּרִים [kiqar karim], “like what is precious among the pastures/rams”) is uncertain. One possibility is to take the noun כָּרִים as “pastures” and interpret “what is precious” as referring to flowers that blossom but then quickly disappear (see v. 2 and BDB 430 s.v. יָקָר 3). If כָּרִים is taken as “rams,” then “what is precious” might refer to the choicest portions of rams. The present translation follows a reading in the Dead Sea Scrolls (4QpPs37), כיקוד כורם (“like the burning of an oven”). The next line, which pictures the
9 tn Heb “they perish in smoke, they perish.” In addition to repeating the verb for emphasis, the psalmist uses the perfect form of the verb to picture the enemies’ demise as if it had already taken place. In this way he draws attention to the certitude of their judgment.
10 sn Psalm 68. The psalmist depicts God as a mighty warrior and celebrates the fact that God exerts his power on behalf of his people.
11 tn Or “rises up.” The verb form is an imperfect, not a jussive. The psalmist is describing God’s appearance in battle in a dramatic fashion.
12 tn Heb “those who hate him.”
13 sn The wording of v. 1 echoes the prayer in Num 10:35: “Spring into action,
14 tn Heb “as smoke is scattered, you scatter [them].”
15 tn Or “for.”
16 sn The following line defines the phrase far from you in a spiritual sense. Those “far” from God are those who are unfaithful and disloyal to him.
17 tn Heb “everyone who commits adultery from you.”
18 tn Heb “Rahab.” The name “Rahab” means “proud one.” Since it is sometimes used of Egypt (see Ps 87:4; Isa 30:7), the passage may allude to the exodus. However, the name is also used of the sea (or the mythological sea creature) which symbolizes the disruptive forces of the world that seek to replace order with chaos (see Job 9:13; 26:12). Isa 51:9 appears to combine the mythological and historical referents. The association of Rahab with the sea in Ps 89 (see v. 9) suggests that the name carries symbolic force in this context. In this case the passage may allude to creation (see vv. 11-12), when God overcame the great deep and brought order out of chaos.
19 tn Heb “like one fatally wounded.”
20 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.
21 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.
22 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.
23 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.”
24 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.
25 tn Grk “to rule over them.”
26 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
27 sn Slaughter them. To reject the king is to face certain judgment from him.
28 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
29 sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).
30 sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.
31 tn Grk “were both advanced in days” (an idiom for old age).
32 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
33 tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.
34 tn Grk “serving as priest in the order of his division before God.”
35 tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.
36 tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.
37 tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.