Exodus 1:22

1:22 Then Pharaoh commanded all his people, “All sons ¹  that are born you must throw ²  into the river, but all daughters you may let live.” ³ 

Jude 1:6-7

1:6 You also know that ⁴  the angels who did not keep within their proper domain ⁵  but abandoned their own place of residence, he has kept ⁶  in eternal chains ⁷  in utter ⁸  darkness, locked up ⁹  for the judgment of the great Day. 1:7 So also ¹⁰  Sodom and Gomorrah and the neighboring towns, ¹¹  since they indulged in sexual immorality and pursued unnatural desire ¹²  in a way similar to ¹³  these angels, ¹⁴  are now displayed as an example by suffering the punishment of eternal fire.

Matthew 7:2

7:2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive. ¹⁵ 

James 2:13

2:13 For judgment is merciless for the one who has shown no mercy. But mercy triumphs over ¹⁶  judgment.

Revelation 16:6

16:6 because they poured out the blood of your saints and prophets,

so ¹⁷  you have given them blood to drink. They got what they deserved!” ¹⁸ 

[1:22]  ¹ tn The substantive כֹּל (kol) followed by the article stresses the entirety – “all sons” or “all daughters” – even though the nouns are singular in Hebrew (see GKC 411 §127.b).

[1:22]  ² tn The form includes a pronominal suffix that reiterates the object of the verb: “every son…you will throw it.”

[1:22]  ³ tn The first imperfect has the force of a definite order, but the second, concerning the girls, could also have the nuance of permission, which may fit better. Pharaoh is simply allowing the girls to live.

[1:6]  ⁴ tn Grk “and.” Verse 6 is a continuation of the same sentence begun in v. 5. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:6]  ⁵ tn Grk “who did not keep their own domain.”

[1:6]  ⁶ sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.

[1:6]  ⁷ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ⁸ tn The word ζόφος (zofos, “utter, deepest darkness”) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4; Jude 13 parallels 2 Pet 2:17.

[1:6]  ⁹ tn The words “locked up” are not in Greek, but is expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).

[1:7]  ¹⁰ tn Grk “as.”

[1:7]  ¹¹ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ¹² 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]  ¹³ tn Or “in the same way as.”

[1:7]  ¹⁴ tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

[7:2]  ¹⁵ tn Grk “by [the measure] with which you measure it will be measured to you.”

[2:13]  ¹⁶ tn Grk “boasts against, exults over,” in victory.

[16:6]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.

[16:6]  ¹⁸ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”