Genesis 34:7

34:7 Now Jacob’s sons had come in from the field when they heard the news. ¹  They ²  were offended ³  and very angry because Shechem ⁴  had disgraced Israel ⁵  by sexually assaulting ⁶  Jacob’s daughter, a crime that should not be committed. ⁷ 

Jude 1:23

1:23 save ⁸  others by snatching them out of the fire; have mercy ⁹  on others, coupled with a fear of God, ¹⁰  hating even the clothes stained ¹¹  by the flesh. ¹² 

Jude 1:6

1:6 You also know that ¹³  the angels who did not keep within their proper domain ¹⁴  but abandoned their own place of residence, he has kept ¹⁵  in eternal chains ¹⁶  in utter ¹⁷  darkness, locked up ¹⁸  for the judgment of the great Day.

Proverbs 5:22-23

5:22 The wicked ¹⁹  will be captured by his ²⁰  own iniquities, ²¹ 

and he will be held ²²  by the cords of his own sin. ²³ 

5:23 He will die because ²⁴  there was no discipline;

because of the greatness of his folly ²⁵  he will reel. ²⁶ 

Proverbs 7:7

7:7 and I saw among the naive –

I discerned among the youths ²⁷  –

a young man ²⁸  who lacked wisdom. ²⁹ 

[34:7]  ¹ tn Heb “when they heard.” The words “the news” are supplied in the translation for stylistic reasons.

[34:7]  ² tn Heb “the men.” This sounds as if a new group has been introduced into the narrative, so it has been translated as “they” to indicate that it refers to Jacob’s sons, mentioned in the first part of the verse.

[34:7]  ³ tn The Hebrew verb עָצַב (’atsav) can carry one of three semantic nuances depending on the context: (1) “to be injured” (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) “to experience emotional pain; to be depressed emotionally; to be worried” (2 Sam 19:2; Isa 54:6; Neh 8:10-11); (3) “to be embarrassed; to be insulted; to be offended” (to the point of anger at another or oneself; Gen 6:6; 45:5; 1 Sam 20:3, 34; 1 Kgs 1:6; Isa 63:10; Ps 78:40). This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 6:6). The third category fits best in Gen 34:7 because Jacob’s sons were not merely wounded emotionally. On the contrary, Shechem’s action prompted them to strike out in judgment against the source of their distress.

[34:7]  ⁴ tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.

[34:7]  ⁵ tn Heb “a disgraceful thing he did against Israel.”

[34:7]  ⁶ tn Heb “by lying with the daughter of Jacob.” The infinitive here explains the preceding verb, indicating exactly how he had disgraced Jacob. The expression “to lie with” is a euphemism for sexual relations, or in this case, sexual assault.

[34:7]  ⁷ tn Heb “and so it should not be done.” The negated imperfect has an obligatory nuance here, but there is also a generalizing tone. The narrator emphasizes that this particular type of crime (sexual assault) is especially reprehensible.

[1:23]  ⁸ tn Grk “and save.”

[1:23]  ⁹ tn Grk “and have mercy.”

[1:23]  ¹⁰ tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.

[1:23]  ¹¹ sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.

[1:23]  ¹² tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.

[1:6]  ¹³ 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]  ¹⁴ tn Grk “who did not keep their own domain.”

[1:6]  ¹⁵ 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]  ¹⁶ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ¹⁷ 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]  ¹⁸ 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”).

[5:22]  ¹⁹ tn The suffix on the verb is the direct object suffix; “the wicked” is a second object by apposition: They capture him, the wicked. Since “the wicked” is not found in the LXX, it could be an old scribal error; or the Greek translator may have simply smoothed out the sentence. C. H. Toy suggests turning the sentence into a passive idea: “The wicked will be caught in his iniquities” (Proverbs [ICC], 117).

[5:22]  ²⁰ tn The word is the subject of the clause, but the pronominal suffix has no clear referent. The suffix is proleptic, referring to the wicked.

[5:22]  ²¹ tn Heb “his own iniquities will capture the wicked.” The translation shifts the syntax for the sake of smoothness and readability.

[5:22]  ²² sn The lack of discipline and control in the area of sexual gratification is destructive. The one who plays with this kind of sin will become ensnared by it and led to ruin.

[5:22]  ²³ tn The Hebrew is structured chiastically: “his own iniquities will capture the wicked, by the cords of his own sin will he be held.”

[5:23]  ²⁴ tn The preposition בּ (bet) is used in a causal sense: “because” (cf. NCV, TEV, CEV).

[5:23]  ²⁵ sn The word אִוַּלְתּוֹ (’ivvalto, “his folly”) is from the root אול and is related to the noun אֶוִיל (’evil, “foolish; fool”). The noun אִוֶּלֶת (’ivvelet, “folly”) describes foolish and destructive activity. It lacks understanding, destroys what wisdom builds, and leads to destruction if it is not corrected.

[5:23]  ²⁶ sn The verb שָׁגָה (shagah, “to swerve; to reel”) is repeated in a negative sense. If the young man is not captivated by his wife but is captivated with a stranger in sinful acts, then his own iniquities will captivate him and he will be led to ruin.

[7:7]  ²⁷ tn Heb “sons.”

[7:7]  ²⁸ tn Heb “lad” or “youth.”

[7:7]  ²⁹ tn Heb “heart.”