2 Chronicles 20:25

20:25 Jehoshaphat and his men ¹  went to gather the plunder; they found a huge amount of supplies, clothing ²  and valuable items. They carried away everything they could. ³  There was so much plunder, it took them three days to haul it off. ⁴ 

Jude 1:19

1:19 These people are divisive, ⁵  worldly, ⁶  devoid of the Spirit. ⁷ 

Jude 1:2

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

Jude 1:7-8

1:7 So also ⁹  Sodom and Gomorrah and the neighboring towns, ¹⁰  since they indulged in sexual immorality and pursued unnatural desire ¹¹  in a way similar to ¹²  these angels, ¹³  are now displayed as an example by suffering the punishment of eternal fire.

1:8 Yet these men, ¹⁴  as a result of their dreams, ¹⁵  defile the flesh, reject authority, ¹⁶  and insult ¹⁷  the glorious ones. ¹⁸ 

Jude 1:16

1:16 These people are grumblers and ¹⁹  fault-finders who go ²⁰  wherever their desires lead them, ²¹  and they give bombastic speeches, ²²  enchanting folks ²³  for their own gain. ²⁴ 

Psalms 68:12

68:12 Kings leading armies run away – they run away! ²⁵ 

The lovely lady ²⁶  of the house divides up the loot.

Isaiah 33:23

33:23 Though at this time your ropes are slack, ²⁷ 

the mast is not secured, ²⁸ 

and the sail ²⁹  is not unfurled,

at that time you will divide up a great quantity of loot; ³⁰ 

even the lame will drag off plunder. ³¹ 

Romans 8:37

8:37 No, in all these things we have complete victory ³²  through him ³³  who loved us!

[20:25]  ¹ tn Or “army.”

[20:25]  ² tc The MT reads פְגָרִים (fÿgarim, “corpses”), but this seems odd among a list of plunder. A few medieval Hebrew mss and the Vulgate read בְגָדִים (vÿgadim, “clothing”), which fits the context much better.

[20:25]  ³ tn Heb “and they snatched away for themselves so that there was no carrying away.”

[20:25]  ⁴ tn Heb “and they were three days looting the plunder for it was great.”

[1:19]  ⁵ tn Grk “these are the ones who cause divisions.”

[1:19]  ⁶ tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).

[1:19]  ⁷ tn Grk “not having [the] Spirit.”

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

[1:7]  ⁹ tn Grk “as.”

[1:7]  ¹⁰ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ¹¹ 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]  ¹² tn Or “in the same way as.”

[1:7]  ¹³ tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

[1:8]  ¹⁴ tn The reference is now to the false teachers.

[1:8]  ¹⁵ tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (|outoi, “these”), though the particular relationship is not clear. It could mean, “while dreaming,” “by dreaming,” or “because of dreaming.” This translation has adopted the last option as Jude’s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle ἐνυπνιαζόμενοι was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.

[1:8]  ¹⁶ tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: “they deny our Master and Lord, Jesus Christ.”

[1:8]  ¹⁷ tn The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.”

[1:8]  ¹⁸ sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them).

[1:16]  ¹⁹ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ²⁰ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ²¹ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ²² tn Grk “and their mouth speaks bombastic things.”

[1:16]  ²³ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ²⁴ tn Or “to their own advantage.”

[68:12]  ²⁵ tn The verbal repetition draws attention to the statement.

[68:12]  ²⁶ tn The Hebrew form appears to be the construct of נוּה (nuh, “pasture”) but the phrase “pasture of the house” makes no sense here. The translation assumes that the form is an alternative or corruption of נצוה (“beautiful woman”). A reference to a woman would be appropriate in light of v. 11b.

[33:23]  ²⁷ tn The words “though at this time” are supplied in the translation for clarification. The first half of the verse is addressed to Judah and contrasts the nation’s present weakness with its future prosperity. Judah is compared to a ship that is incapable of sailing.

[33:23]  ²⁸ tn Heb “they do not fasten the base of their mast.” On כֵּן (ken, “base”) see BDB 487 s.v. III כֵּן and HALOT 483 s.v. III כֵּן.

[33:23]  ²⁹ tn Or perhaps, “flag.”

[33:23]  ³⁰ tn Heb “then there will be divided up loot of plunder [in] abundance.”

[33:23]  ³¹ sn Judah’s victory over its enemies will be so thorough there will be more than enough plunder for everyone, even slow-moving lame men who would normally get left out in the rush to gather the loot.

[8:37]  ³² tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”

[8:37]  ³³ tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.