Genesis 35:5

35:5 and they started on their journey. ¹  The surrounding cities were afraid of God, ²  and they did not pursue the sons of Jacob.

Exodus 15:15-16

15:15 Then the chiefs of Edom will be terrified, ³ 

trembling will seize ⁴  the leaders of Moab,

and the inhabitants of Canaan will shake.

15:16 Fear and dread ⁵  will fall ⁶  on them;

by the greatness ⁷  of your arm they will be as still as stone ⁸ 

until ⁹  your people pass by, O Lord,

until the people whom you have bought ¹⁰  pass by.

Exodus 23:27

23:27 “I will send my terror ¹¹  before you, and I will destroy ¹²  all the people whom you encounter; I will make all your enemies turn their backs ¹³  to you.

Deuteronomy 2:25

2:25 This very day I will begin to fill all the people of the earth ¹⁴  with dread and to terrify them when they hear about you. They will shiver and shake in anticipation of your approach.” ¹⁵ 

Deuteronomy 11:25

11:25 Nobody will be able to resist you; the Lord your God will spread the fear and terror of you over the whole land on which you walk, just as he promised you.

Deuteronomy 28:10

28:10 Then all the peoples of the earth will see that you belong to the Lord, ¹⁶  and they will respect you.

Jude 1:14

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,

Jude 1:1

Salutation

1:1 From Jude, ²¹  a slave ²²  of Jesus Christ and brother of James, ²³  to those who are called, wrapped in the love of ²⁴  God the Father and kept for ²⁵  Jesus Christ.

Jude 1:15

1:15 to execute judgment on ²⁶  all, and to convict every person ²⁷  of all their thoroughly ungodly deeds ²⁸  that they have committed, ²⁹  and of all the harsh words that ungodly sinners have spoken against him.” ³⁰ 

Jude 1:2

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

Jude 1:6

1:6 You also know that ³²  the angels who did not keep within their proper domain ³³  but abandoned their own place of residence, he has kept ³⁴  in eternal chains ³⁵  in utter ³⁶  darkness, locked up ³⁷  for the judgment of the great Day.

[35:5]  ¹ tn Heb “and they journeyed.”

[35:5]  ² tn Heb “and the fear of God was upon the cities which were round about them.” The expression “fear of God” apparently refers (1) to a fear of God (objective genitive; God is the object of their fear). (2) But it could mean “fear from God,” that is, fear which God placed in them (cf. NRSV “a terror from God”). Another option (3) is that the divine name is used as a superlative here, referring to “tremendous fear” (cf. NEB “were panic-stricken”; NASB “a great terror”).

[15:15]  ³ tn This is a prophetic perfect.

[15:15]  ⁴ tn This verb is imperfect tense.

[15:16]  ⁵ tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.

[15:16]  ⁶ tn The form is an imperfect.

[15:16]  ⁷ tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.

[15:16]  ⁸ sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.

[15:16]  ⁹ tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).

[15:16]  ¹⁰ tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).

[23:27]  ¹¹ tn The word for “terror” is אֵימָתִי (’emati); the word has the thought of “panic” or “dread.” God would make the nations panic as they heard of the exploits and knew the Israelites were drawing near. U. Cassuto thinks the reference to “hornets” in v. 28 may be a reference to this fear, an unreasoning dread, rather than to another insect invasion (Exodus, 308). Others suggest it is symbolic of an invading army or a country like Egypt or literal insects (see E. Neufeld, “Insects as Warfare Agents in the Ancient Near East,” Or 49 [1980]: 30-57).

[23:27]  ¹² tn Heb “kill.”

[23:27]  ¹³ tn The text has “and I will give all your enemies to you [as] a back.” The verb of making takes two accusatives, the second being the adverbial accusative of product (see GKC 371-72 §117.ii, n. 1).

[2:25]  ¹⁴ tn Heb “under heaven” (so NIV, NRSV).

[2:25]  ¹⁵ tn Heb “from before you.”

[28:10]  ¹⁶ tn Heb “the name of the Lord is called over you.” The Hebrew idiom indicates ownership; see 2 Sam 12:28; Isa 4:1, as well as BDB 896 s.v. קָרָא Niph. 2.d.(4).

[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.

[1:1]  ²¹ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²² tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ²³ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ²⁴ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ²⁵ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:15]  ²⁶ 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]  ²⁷ tn Or “soul.”

[1:15]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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.

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

[1:6]  ³² 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]  ³³ tn Grk “who did not keep their own domain.”

[1:6]  ³⁴ 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]  ³⁵ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ³⁶ 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]  ³⁷ 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”).