Deuteronomy 31:16-18

31:16 Then the Lord said to Moses, “You are about to die, ¹  and then these people will begin to prostitute themselves with the foreign gods of the land into which they ²  are going. They ³  will reject ⁴  me and break my covenant that I have made with them. ⁵  31:17 At that time ⁶  my anger will erupt against them ⁷  and I will abandon them and hide my face from them until they are devoured. Many disasters and distresses will overcome ⁸  them ⁹  so that they ¹⁰  will say at that time, ‘Have not these disasters ¹¹  overcome us ¹²  because our ¹³  God is not among us ¹⁴ ?’ 31:18 But I will certainly ¹⁵  hide myself at that time because of all the wickedness they ¹⁶  will have done by turning to other gods.

Jude 1:14-15

1:14 Now Enoch, the seventh in descent beginning with Adam, ¹⁷  even prophesied of them, ¹⁸  saying, “Look! The Lord is coming ¹⁹  with thousands and thousands ²⁰  of his holy ones, 1:15 to execute judgment on ²¹  all, and to convict every person ²²  of all their thoroughly ungodly deeds ²³  that they have committed, ²⁴  and of all the harsh words that ungodly sinners have spoken against him.” ²⁵ 

Jude 1:8

1:8 Yet these men, ²⁶  as a result of their dreams, ²⁷  defile the flesh, reject authority, ²⁸  and insult ²⁹  the glorious ones. ³⁰ 

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ³¹ 

Jude 1:17

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ³²  foretold by the apostles of our Lord Jesus Christ. ³³ 

Psalms 106:41-42

106:41 He handed them over to ³⁴  the nations,

and those who hated them ruled over them.

106:42 Their enemies oppressed them;

they were subject to their authority. ³⁵ 

Daniel 9:10-14

9:10 We have not obeyed ³⁶  the LORD our God by living according to ³⁷  his laws ³⁸  that he set before us through his servants the prophets.

9:11 “All Israel has broken ³⁹  your law and turned away by not obeying you. ⁴⁰  Therefore you have poured out on us the judgment solemnly threatened ⁴¹  in the law of Moses the servant of God, for we have sinned against you. ⁴²  9:12 He has carried out his threats ⁴³  against us and our rulers ⁴⁴  who were over ⁴⁵  us by bringing great calamity on us – what has happened to Jerusalem has never been equaled under all heaven! 9:13 Just as it is written in the law of Moses, so all this calamity has come on us. Still we have not tried to pacify ⁴⁶  the LORD our God by turning back from our sin and by seeking wisdom ⁴⁷  from your reliable moral standards. ⁴⁸  9:14 The LORD was mindful of the calamity, and he brought it on us. For the LORD our God is just ⁴⁹  in all he has done, ⁵⁰  and we have not obeyed him. ⁵¹ 

[31:16]  ¹ tn Heb “lie down with your fathers” (so NASB); NRSV “ancestors.”

[31:16]  ² tn Heb “he.” Smr, LXX, and the Targums read the plural “they,” which is necessary in any case in the translation because of contemporary English style. The third person singular also occurs in the Hebrew text twice more in this verse, three times in v. 17, once in v. 18, five times in v. 20, and four times in v. 21. Each time it is translated as third person plural for stylistic reasons.

[31:16]  ³ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[31:16]  ⁴ tn Or “abandon” (TEV, NLT).

[31:16]  ⁵ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ⁶ tn Heb “on that day.” This same expression also appears later in the verse and in v. 18.

[31:17]  ⁷ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ⁸ tn Heb “find,” “encounter.”

[31:17]  ⁹ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ¹⁰ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[31:17]  ¹¹ tn Heb “evils.”

[31:17]  ¹² tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.

[31:17]  ¹³ tn Heb “my.”

[31:17]  ¹⁴ tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.

[31:18]  ¹⁵ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “certainly.”

[31:18]  ¹⁶ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[1:14]  ¹⁷ tn Grk “the seventh from Adam.”

[1:14]  ¹⁸ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ¹⁹ tn Grk “has come,” a proleptic aorist.

[1:14]  ²⁰ 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]  ²¹ 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]  ²² tn Or “soul.”

[1:15]  ²³ 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]  ²⁴ 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]  ²⁵ 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.

[1:8]  ²⁶ tn The reference is now to the false teachers.

[1:8]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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).

[1:2]  ³¹ tn Grk “may mercy and peace and love be multiplied to you.”

[1:17]  ³² tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ³³ sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.

[106:41]  ³⁴ tn Heb “gave them into the hand of.”

[106:42]  ³⁵ tn Heb “they were subdued under their hand.”

[9:10]  ³⁶ tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”).

[9:10]  ³⁷ tn Heb “to walk in.”

[9:10]  ³⁸ tc The LXX and Vulgate have the singular.

[9:11]  ³⁹ tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.

[9:11]  ⁴⁰ tn Heb “by not paying attention to your voice.”

[9:11]  ⁴¹ tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.

[9:11]  ⁴² tn Heb “him.”

[9:12]  ⁴³ tn Heb “he has fulfilled his word(s) which he spoke.”

[9:12]  ⁴⁴ tn Heb “our judges.”

[9:12]  ⁴⁵ tn Heb “who judged.”

[9:13]  ⁴⁶ tn Heb “we have not pacified the face of.”

[9:13]  ⁴⁷ tn Or “by gaining insight.”

[9:13]  ⁴⁸ tn Heb “by your truth.” The Hebrew term does not refer here to abstract truth, however, but to the reliable moral guidance found in the covenant law. See vv 10-11.

[9:14]  ⁴⁹ tn Or “righteous.”

[9:14]  ⁵⁰ tn Heb “in all his deeds which he has done.”

[9:14]  ⁵¹ tn Heb “we have not listened to his voice.”