2 Samuel 20:1

Sheba’s Rebellion

20:1 Now a wicked man ¹  named Sheba son of Bicri, a Benjaminite, ²  happened to be there. He blew the trumpet ³  and said,

“We have no share in David;

we have no inheritance in this son of Jesse!

Every man go home, ⁴  O Israel!”

Jude 1:9

1:9 But even ⁵  when Michael the archangel ⁶  was arguing with the devil and debating with him ⁷  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!”

Jude 1:24

Final Blessing

1:24 Now to the one who is able to keep you from falling, ⁸  and to cause you to stand, rejoicing, ⁹  without blemish ¹⁰  before his glorious presence, ¹¹ 

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ¹² 

Jude 1:22

1:22 And have mercy on those who waver;

Jeremiah 4:15

4:15 For messengers are coming, heralding disaster,

from the city of Dan and from the hills of Ephraim. ¹³ 

Jeremiah 50:19

50:19 But I will restore the flock of Israel to their own pasture.

They will graze on Mount Carmel and the land of Bashan.

They will eat until they are full ¹⁴ 

on the hills of Ephraim and the land of Gilead. ¹⁵ 

[20:1]  ¹ tn Heb “a man of worthlessness.”

[20:1]  ² tn The expression used here יְמִינִי (yÿmini) is a short form of the more common “Benjamin.” It appears elsewhere in 1 Sam 9:4 and Esth 2:5. Cf. 1 Sam 9:1.

[20:1]  ³ tn Heb “the shophar” (the ram’s horn trumpet). So also v. 22.

[20:1]  ⁴ tc The MT reads לְאֹהָלָיו (lÿ’ohalav, “to his tents”). For a similar idiom, see 19:9. An ancient scribal tradition understands the reading to be לְאלֹהָיו (le’lohav, “to his gods”). The word is a tiqqun sopherim, and the scribes indicate that they changed the word from “gods” to “tents” so as to soften its theological implications. In a consonantal Hebrew text the change involved only the metathesis of two letters.

[1:9]  ⁵ tn The word “even” is not in Greek; it is implied by the height of the contrast.

[1:9]  ⁶ sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

[1:9]  ⁷ tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”

[1:24]  ⁸ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ⁹ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ¹⁰ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ¹¹ tn Or “in the presence of his glory,” “before his glory.”

[1:2]  ¹² tn Grk “may mercy and peace and love be multiplied to you.”

[4:15]  ¹³ tn Heb “For a voice declaring from Dan and making heard disaster from the hills of Ephraim.”

[50:19]  ¹⁴ tn Heb “their soul [or hunger/appetite] will be satisfied.”

[50:19]  ¹⁵ sn The metaphor of Israel as a flock of sheep (v. 17) is continued here. The places named were all in Northern Israel and in the Transjordan, lands that were lost to the Assyrians in the period 738-722 b.c. All of these places were known for their fertility, for their woods and their pastures. The hills (hill country) of Ephraim formed the center of Northern Israel. Mount Carmel lies on the seacoast of the Mediterranean north and west of the hill country of Ephraim. Gilead formed the central part of Transjordan and was used to refer at times to the territory between the Yarmuk and Jabbok Rivers, at times to the territory between the Yarmuk and the Arnon Rivers, and at times for all of Israel in the Transjordan. Bashan refers to the territory north of Gilead.