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 

Leviticus 21:9

21:9 If a daughter of a priest profanes herself by engaging in prostitution, she is profaning her father. She must be burned to death. ⁸ 

Jude 1:6

1:6 You also know that ⁹  the angels who did not keep within their proper domain ¹⁰  but abandoned their own place of residence, he has kept ¹¹  in eternal chains ¹²  in utter ¹³  darkness, locked up ¹⁴  for the judgment of the great Day.

Jude 1:10

1:10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend. ¹⁵ 

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ¹⁶ 

Jude 1:12-13

1:12 These men are ¹⁷  dangerous reefs ¹⁸  at your love feasts, ¹⁹  feasting without reverence, ²⁰  feeding only themselves. ²¹  They are ²²  waterless ²³  clouds, carried along by the winds; autumn trees without fruit ²⁴  – twice dead, ²⁵  uprooted; 1:13 wild sea waves, ²⁶  spewing out the foam of ²⁷  their shame; ²⁸  wayward stars ²⁹  for whom the utter depths of eternal darkness ³⁰  have been reserved.

[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.

[21:9]  ⁸ tn See the note on “burned to death” in 20:14.

[1:6]  ⁹ 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]  ¹⁰ tn Grk “who did not keep their own domain.”

[1:6]  ¹¹ 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]  ¹² sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ¹³ 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]  ¹⁴ 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”).

[1:10]  ¹⁵ tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.

[1:2]  ¹⁶ tn Grk “may mercy and peace and love be multiplied to you.”

[1:12]  ¹⁷ tn Grk “these are the men who are.”

[1:12]  ¹⁸ tn Though σπιλάδες (spilades) is frequently translated “blemishes” or “stains,” such is actually a translation of the Greek word σπίλοι (spiloi). The two words are quite similar, especially in their root or lexical forms (σπιλάς [spila"] and σπίλος [spilos] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι. But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13, the term used is indeed σπίλος. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word σπιλάς was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as “rocks” – as pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that σπιλάδες here means “hidden rocks.” Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.

[1:12]  ¹⁹ tc Several witnesses (A C^vid 1243 1846 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatai", “deceptions”) for ἀγάπαις (agapai", “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and should therefore be considered original.

[1:12]  ²⁰ tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22.

[1:12]  ²¹ tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainw) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.

[1:12]  ²² tn “They are” is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before “They are.” English usage requires breaking this into more than one sentence.

[1:12]  ²³ tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).

[1:12]  ²⁴ sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.

[1:12]  ²⁵ tn Grk “having died twice.”

[1:13]  ²⁶ tn Grk “wild waves of the sea.”

[1:13]  ²⁷ tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”

[1:13]  ²⁸ tn Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.

[1:13]  ²⁹ sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.

[1:13]  ³⁰ tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.