2 Chronicles 7:19-20

7:19 “But if you people ¹  ever turn away from me, fail to obey the regulations and rules I instructed you to keep, ²  and decide to serve and worship other gods, ³  7:20 then I will remove you ⁴  from my land I have given you, ⁵  I will abandon this temple I have consecrated with my presence, ⁶  and I will make you ⁷  an object of mockery and ridicule ⁸  among all the nations.

2 Chronicles 36:14-19

36:14 All the leaders of the priests and people became more unfaithful and committed the same horrible sins practiced by the nations. ⁹  They defiled the Lord’s temple which he had consecrated in Jerusalem.

The Babylonians Destroy Jerusalem

36:15 The Lord God of their ancestors ¹⁰  continually warned them through his messengers, ¹¹  for he felt compassion for his people and his dwelling place. 36:16 But they mocked God’s messengers, despised his warnings, ¹²  and ridiculed his prophets. ¹³  Finally the Lord got very angry at his people and there was no one who could prevent his judgment. ¹⁴  36:17 He brought against them the king of the Babylonians, who slaughtered ¹⁵  their young men in their temple. ¹⁶  He did not spare ¹⁷  young men or women, or even the old and aging. God ¹⁸  handed everyone over to him. 36:18 He carried away to Babylon all the items in God’s temple, whether large or small, as well as what was in the treasuries of the Lord’s temple and in the treasuries of the king and his officials. 36:19 They burned down the Lord’s temple and tore down the wall of Jerusalem. ¹⁹  They burned all its fortified buildings and destroyed all its valuable items.

Jude 1:13-15

1:13 wild sea waves, ²⁰  spewing out the foam of ²¹  their shame; ²²  wayward stars ²³  for whom the utter depths of eternal darkness ²⁴  have been reserved.

1:14 Now Enoch, the seventh in descent beginning with Adam, ²⁵  even prophesied of them, ²⁶  saying, “Look! The Lord is coming ²⁷  with thousands and thousands ²⁸  of his holy ones, 1:15 to execute judgment on ²⁹  all, and to convict every person ³⁰  of all their thoroughly ungodly deeds ³¹  that they have committed, ³²  and of all the harsh words that ungodly sinners have spoken against him.” ³³ 

Jude 1:1

Salutation

1:1 From Jude, ³⁴  a slave ³⁵  of Jesus Christ and brother of James, ³⁶  to those who are called, wrapped in the love of ³⁷  God the Father and kept for ³⁸  Jesus Christ.

Jude 1:9

1:9 But even ³⁹  when Michael the archangel ⁴⁰  was arguing with the devil and debating with him ⁴¹  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!”

Nehemiah 9:26-27

9:26 “Nonetheless they grew disobedient and rebelled against you; they disregarded your law. ⁴²  They killed your prophets who had solemnly admonished them in order to cause them to return to you. They committed atrocious blasphemies. 9:27 Therefore you delivered them into the hand of their adversaries, who oppressed them. But in the time of their distress they called to you, and you heard from heaven. In your abundant compassion you provided them with deliverers to rescue them from ⁴³  their adversaries.

Psalms 106:43-44

106:43 Many times he delivered ⁴⁴  them,

but they had a rebellious attitude, ⁴⁵ 

and degraded themselves ⁴⁶  by their sin.

106:44 Yet he took notice of their distress,

when he heard their cry for help.

Isaiah 63:10

63:10 But they rebelled and offended ⁴⁷  his holy Spirit, ⁴⁸ 

so he turned into an enemy

and fought against them.

Jeremiah 2:19

2:19 Your own wickedness will bring about your punishment.

Your unfaithful acts will bring down discipline on you. ⁴⁹ 

Know, then, and realize how utterly harmful ⁵⁰ 

it was for you to reject me, the Lord your God, ⁵¹ 

to show no respect for me,” ⁵² 

says the Lord God who rules over all. ⁵³ 

Jeremiah 44:22-23

44:22 Finally the Lord could no longer endure your wicked deeds and the disgusting things you did. That is why your land has become the desolate, uninhabited ruin that it is today. That is why it has become a proverbial example used in curses. ⁵⁴  44:23 You have sacrificed to other gods! You have sinned against the Lord! You have not obeyed the Lord! You have not followed his laws, his statutes, and his decrees! That is why this disaster that is evident to this day has happened to you.” ⁵⁵ 

Lamentations 5:15

5:15 Our hearts no longer have any joy; ⁵⁶ 

our dancing is turned to mourning.

[7:19]  ¹ tn The Hebrew pronoun is plural, suggesting that Solomon and all Israel (or perhaps Solomon and his successors) are in view. To convey this to the English reader, the translation “you people” has been employed.

[7:19]  ² tn Heb “which I placed before you.”

[7:19]  ³ tn Heb “and walk and serve other gods and bow down to them.”

[7:20]  ⁴ tn Heb “them.” The switch from the second to the third person pronoun is rhetorically effective, for it mirrors God’s rejection of his people – he has stopped addressing them as “you” and begun addressing them as “them.” However, the switch is awkward and confusing in English, so the translation maintains the direct address style.

[7:20]  ⁵ tn Heb “them.” See the note on “you” earlier in this verse.

[7:20]  ⁶ tc Instead of “I will throw away,” the parallel text in 1 Kgs 9:7 has “I will send away.” The two verbs sound very similar in Hebrew, so the discrepancy is likely due to an oral transmissional error.

[7:20]  ⁷ tn Heb “him,” which appears in context to refer to Israel (i.e., “you” in direct address). Many translations understand the direct object of the verb “make” to be the temple (NEB, NASB, NIV, NRSV “it”).

[7:20]  ⁸ tn Heb “and I will make him [i.e., Israel] a proverb and a taunt,” that is, a proverbial example of destruction and an object of reproach.

[36:14]  ⁹ tn Heb “like the abominable practices of the nations.”

[36:15]  ¹⁰ tn Heb “fathers.”

[36:15]  ¹¹ tn Heb “and the Lord God of their fathers sent against them by the hand of his messengers, getting up early and sending.”

[36:16]  ¹² tn Heb “his words.”

[36:16]  ¹³ tn All three verbal forms (“mocked,” “despised,” and “ridiculed”) are active participles in the Hebrew text, indicating continual or repeated action. They made a habit of rejecting God’s prophetic messengers.

[36:16]  ¹⁴ tn Heb “until the anger of the Lord went up against his people until there was no healer.”

[36:17]  ¹⁵ tn Heb “killed with the sword.”

[36:17]  ¹⁶ tn Heb “in the house of their sanctuary.”

[36:17]  ¹⁷ tn Or “show compassion to.”

[36:17]  ¹⁸ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[36:19]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:13]  ²⁰ tn Grk “wild waves of the sea.”

[1:13]  ²¹ tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”

[1:13]  ²² tn Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.

[1:13]  ²³ sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.

[1:13]  ²⁴ tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.

[1:14]  ²⁵ tn Grk “the seventh from Adam.”

[1:14]  ²⁶ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ²⁷ tn Grk “has come,” a proleptic aorist.

[1:14]  ²⁸ tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

[1:15]  ²⁹ 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).

[1:15]  ³⁰ tn Or “soul.”

[1:15]  ³¹ 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.

[1:15]  ³² 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.

[1:15]  ³³ 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.

[1:1]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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.

[1:9]  ³⁹ tn The word “even” is not in Greek; it is implied by the height of the contrast.

[1:9]  ⁴⁰ sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

[1:9]  ⁴¹ tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”

[9:26]  ⁴² tn Heb “they cast your law behind their backs.”

[9:27]  ⁴³ tn Heb “from the hand of” (so NASB, NIV); NAB “from the power of.”

[106:43]  ⁴⁴ tn The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“he would deliver”).

[106:43]  ⁴⁵ tn Heb “but they rebelled in their counsel.” The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“they would have a rebellious attitude”).

[106:43]  ⁴⁶ tn Heb “they sank down.” The Hebrew verb מָכַךְ (makhakh, “to lower; to sink”) occurs only here in the Qal.

[63:10]  ⁴⁷ tn Or “grieved, hurt the feelings of.”

[63:10]  ⁴⁸ sn The phrase “holy Spirit” occurs in the OT only here (in v. 11 as well) and in Ps 51:11 (51:13 HT), where it is associated with the divine presence.

[2:19]  ⁴⁹ tn Or “teach you a lesson”; Heb “rebuke/chide you.”

[2:19]  ⁵⁰ tn Heb “how evil and bitter.” The reference is to the consequences of their acts. This is a figure of speech (hendiadys) where two nouns or adjectives joined by “and” introduce a main concept modified by the other noun or adjective.

[2:19]  ⁵¹ tn Heb “to leave the Lord your God.” The change in person is intended to ease the problem of the rapid transition, which is common in Hebrew style but not in English, from third to first person between this line and the next.

[2:19]  ⁵² tn Heb “and no fear of me was on you.”

[2:19]  ⁵³ tn Heb “the Lord Yahweh, [the God of] hosts.” For the title Lord God see the study note on 1:6. For the title “who rules over all” see the following study note. The title “the Lord who rules over all” is a way of rendering the title “Yahweh of armies.” It is an abbreviation of a longer title “Yahweh the God of armies” which occurs five times in Jeremiah (see, e.g., 44:7). The abbreviated title occurs seventy-seven times in the book of Jeremiah. On thirty-two occasions it is further qualified by the title “the God of Israel,” showing his special relation to Israel. On six occasions it is preceded by the title “Lord” (see, e.g., 46:10) and twice it is preceded by the title “the King” (see, e.g., 51:17). Both titles emphasize his sovereignty. Twice it is said that he is the maker of all things (10:16; 51:19), and once it is said that he made the earth and the people and animals on it and gives them into the control of whomever he wishes (27:4-5). On two occasions it is emphasized that he also made the heavenly elements and controls the natural elements of wind, rain, thunder, and hail (31:35; 51:14-16). All this is consistent with usage elsewhere where the “armies” over which he has charge are identified as (1) the angels which surround his throne (Isa 6:3, 5; 1 Kgs 22:19) and which he sends to protect his servants (2 Kgs 6:17), (2) the natural forces of thunder, rain, and hail (Isa 29:6; Josh 10:11; Judg 5:4, 5) through which he sends the enemy into panic and “gums” up their chariot wheels, (3) the armies of Israel (1 Sam 17:45) which he leads into battle (Num 10:34-35; Josh 5:14, 15) and for whom he fights as a mighty warrior (Exod 15:3; Isa 42:13; Ps 24:8), and even (4) the armies of the nations which he musters against his disobedient people (Isa 13:14). This title is most commonly found in the messenger formula “Thus says…” introducing both oracles of judgment (on Israel [e.g., 9:7, 15] and on the nations [e.g. 46:19; 50:18]; and see in general 25:29-32). It emphasizes his sovereignty as the king and creator, the lord of creation and of history, and the just judge who sees and knows all (11:20; 20:12) and judges each person and nation according to their actions (Jer 32:18-19). In the first instance (in the most dominant usage) this will involve the punishment of his own people through the agency of the Babylonians (cf., e.g., 25:8-9). But it will also include the punishment of all nations, including Babylon itself (cf. Jer 25:17-26, 32-38), and will ultimately result in the restoration of his people and a new relation with them (30:8; 31:35-37).

[44:22]  ⁵⁴ tn Heb “And/Then the Lord could no longer endure because of the evil of your deeds [and] because of the detestable things that you did and [or so] your land became a desolation and a waste and an occasion of a curse without inhabitant as this day.” The sentence has been broken up and restructured to better conform with contemporary English style, but an attempt has been made to preserve the causal and consequential connections.

[44:23]  ⁵⁵ tn Heb “Because you have sacrificed and you have sinned against the Lord and you have not listened to the voice of the Lord and in his laws, in his statutes, and in his decrees you have not walked, therefore this disaster has happened to you as this day.” The text has been broken down and restructured to better conform with contemporary English style.

[5:15]  ⁵⁶ tn Heb “the joy of our heart has ceased.”