1 Kings 22:38

22:38 They washed off the chariot at the pool of Samaria (this was where the prostitutes bathed); ¹  dogs licked his blood, just as the Lord had said would happen. ² 

Jude 1:7

1:7 So also ³  Sodom and Gomorrah and the neighboring towns, ⁴  since they indulged in sexual immorality and pursued unnatural desire ⁵  in a way similar to ⁶  these angels, ⁷  are now displayed as an example by suffering the punishment of eternal fire.

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ⁸ 

Jude 1:11

1:11 Woe to them! For they have traveled down Cain’s path, ⁹  and because of greed ¹⁰  have abandoned themselves ¹¹  to ¹²  Balaam’s error; hence, ¹³  they will certainly perish ¹⁴  in Korah’s rebellion.

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ¹⁵ 

Jude 1:25

1:25 to the only God our Savior through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time, and now, and for all eternity. Amen.

Jude 1:1

Salutation

1:1 From Jude, ¹⁶  a slave ¹⁷  of Jesus Christ and brother of James, ¹⁸  to those who are called, wrapped in the love of ¹⁹  God the Father and kept for ²⁰  Jesus Christ.

Esther 7:10

7:10 So they hanged Haman on the very gallows that he had prepared for Mordecai. The king’s rage then abated.

Psalms 7:15-16

7:15 he digs a pit ²¹ 

and then falls into the hole he has made. ²² 

7:16 He becomes the victim of his own destructive plans ²³ 

and the violence he intended for others falls on his own head. ²⁴ 

Psalms 9:16

9:16 The Lord revealed himself;

he accomplished justice;

the wicked were ensnared by their own actions. ²⁵  (Higgaion. ²⁶  Selah)

Psalms 58:10-11

58:10 The godly ²⁷  will rejoice when they see vengeance carried out;

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

58:11 Then ²⁸  observers ²⁹  will say,

“Yes indeed, the godly are rewarded! ³⁰ 

Yes indeed, there is a God who judges ³¹  in the earth!”

Matthew 7:2

7:2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive. ³² 

[22:38]  ¹ tn Heb “now the prostitutes bathed.”

[22:38]  ² tn Heb “according to the word of the Lord which he spoke.”

[1:7]  ³ tn Grk “as.”

[1:7]  ⁴ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ⁵ 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]  ⁶ tn Or “in the same way as.”

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

[1:2]  ⁸ tn Grk “may mercy and peace and love be multiplied to you.”

[1:11]  ⁹ tn Or “they have gone the way of Cain.”

[1:11]  ¹⁰ tn Grk “for wages.”

[1:11]  ¹¹ tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).

[1:11]  ¹² tn Or “in.”

[1:11]  ¹³ tn Grk “and.” See note on “perish” later in this verse.

[1:11]  ¹⁴ tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).

[1:2]  ¹⁵ tn Grk “may mercy and peace and love be multiplied to you.”

[1:1]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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.

[7:15]  ²¹ tn Heb “a pit he digs and he excavates it.” Apparently the imagery of hunting is employed; the wicked sinner digs this pit to entrap and destroy his intended victim. The redundancy in the Hebrew text has been simplified in the translation.

[7:15]  ²² tn The verb forms in vv. 15-16 describe the typical behavior and destiny of those who attempt to destroy others. The image of the evildoer falling into the very trap he set for his intended victim emphasizes the appropriate nature of God’s judgment.

[7:16]  ²³ tn Heb “his harm [i.e., the harm he conceived for others, see v. 14] returns on his head.”

[7:16]  ²⁴ tn Heb “and on his forehead his violence [i.e., the violence he intended to do to others] comes down.”

[9:16]  ²⁵ tn Heb “by the work of his hands [the] wicked [one] was ensnared. The singular form רָשָׁע (rasha’, “wicked”) is collective or representative here (see vv. 15, 17). The form נוֹקֵשׁ (noqesh) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ (naqash), but the form should be emended to נוֹקַשׁ (noqash), a Niphal perfect from יָקַשׁ (yaqash).

[9:16]  ²⁶ tn This is probably a technical musical term.

[58:10]  ²⁷ tn The singular is representative here, as is the singular from “wicked” in the next line.

[58:11]  ²⁸ 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]  ²⁹ tn Heb “man.” The singular is representative here.

[58:11]  ³⁰ tn Heb “surely [there] is fruit for the godly.”

[58:11]  ³¹ 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.

[7:2]  ³² tn Grk “by [the measure] with which you measure it will be measured to you.”