Deuteronomy 31:29

31:29 For I know that after I die you will totally ¹  corrupt yourselves and turn away from the path I have commanded you to walk. Disaster will confront you in the days to come because you will act wickedly ²  before the Lord, inciting him to anger because of your actions.” ³ 

Jude 1:7

1:7 So also ⁴  Sodom and Gomorrah and the neighboring towns, ⁵  since they indulged in sexual immorality and pursued unnatural desire ⁶  in a way similar to ⁷  these angels, ⁸  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! ⁹ 

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ¹⁰ 

Jude 1:17-18

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ¹¹  foretold by the apostles of our Lord Jesus Christ. ¹²  1:18 For they said to you, “In the end time there will come ¹³  scoffers, propelled by their own ungodly desires.” ¹⁴ 

Acts 20:29

20:29 I know that after I am gone ¹⁵  fierce wolves ¹⁶  will come in among you, not sparing the flock.

Philippians 2:12

Lights in the World

2:12 So then, my dear friends, just as you have always obeyed, not only in my presence but even more in my absence, continue working out your salvation with awe and reverence, ¹⁷ 

[31:29]  ¹ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “totally.”

[31:29]  ² tn Heb “do the evil.”

[31:29]  ³ tn Heb “the work of your hands.”

[1:7]  ⁴ tn Grk “as.”

[1:7]  ⁵ tn Grk “the towns [or cities] surrounding them.”

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

[1:7]  ⁸ 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]  ⁹ tn Grk “may mercy and peace and love be multiplied to you.”

[1:2]  ¹⁰ tn Grk “may mercy and peace and love be multiplied to you.”

[1:17]  ¹¹ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ¹² 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.

[1:18]  ¹³ tn Grk “be.”

[1:18]  ¹⁴ tn Grk “going according to their own desires of ungodliness.”

[20:29]  ¹⁵ tn Grk “after my departure.”

[20:29]  ¹⁶ tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.

[2:12]  ¹⁷ tn Grk “with fear and trembling.” The Greek words φόβος and τρόμος both imply fear in a negative sense (L&N 25.251 and 16.6 respectively) while the former can also refer to respect and awe for deity (L&N 53.59). Paul’s use of the terms in other contexts refers to “awe and reverence in the presence of God” (P. T. O’Brien, Philippians [NIGTC], 284; see discussion on 282-84). The translation “awe and reverence” was chosen to portray the attitude the believer should have toward God as they consider their behavior in light of God working through Jesus Christ (2:6-11) and in the believer’s life (2:13) to accomplish their salvation.