Genesis 36:31

36:31 These were the kings who reigned in the land of Edom before any king ruled over the Israelites: ¹ 

Exodus 18:16

18:16 When they have a dispute, ²  it comes to me and I decide ³  between a man and his neighbor, and I make known the decrees of God and his laws.” ⁴ 

Exodus 18:19

18:19 Now listen to me, ⁵  I will give you advice, and may God be with you: You be a representative for the people to God, ⁶  and you bring ⁷  their disputes ⁸  to God;

Numbers 16:13-15

16:13 Is it a small thing ⁹  that you have brought us up out of the land that flows with milk and honey, ¹⁰  to kill us in the wilderness? Now do you want to make yourself a prince ¹¹  over us? 16:14 Moreover, ¹²  you have not brought us into a land that flows with milk and honey, nor given us an inheritance of fields and vineyards. Do you think you can blind ¹³  these men? We will not come up.”

16:15 Moses was very angry, and he said to the Lord, “Have no respect ¹⁴  for their offering! I have not taken so much as one donkey from them, nor have I harmed any one of them!”

Jude 1:22

1:22 And have mercy on those who waver;

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ¹⁵ 

Jude 1:6

1:6 You also know that ¹⁶  the angels who did not keep within their proper domain ¹⁷  but abandoned their own place of residence, he has kept ¹⁸  in eternal chains ¹⁹  in utter ²⁰  darkness, locked up ²¹  for the judgment of the great Day.

[36:31]  ¹ tn Or perhaps “before any Israelite king ruled over [them].”

[18:16]  ² tn Or “thing,” “matter,” “issue.”

[18:16]  ³ tn The verb שָׁפַט (shafat) means “to judge”; more specifically, it means to make a decision as an arbiter or umpire. When people brought issues to him, Moses decided between them. In the section of laws in Exodus after the Ten Commandments come the decisions, the מִשְׁפָּטִים (mishppatim).

[18:16]  ⁴ tn The “decrees” or “statutes” were definite rules, stereotyped and permanent; the “laws” were directives or pronouncements given when situations arose. S. R. Driver suggests this is another reason why this event might have taken place after Yahweh had given laws on the mountain (Exodus, 165).

[18:19]  ⁵ tn Heb “hear my voice.”

[18:19]  ⁶ tn The line reads “Be you to the people before God.” He is to be their representative before God. This is introducing the aspect of the work that only Moses could do, what he has been doing. He is to be before God for the people, to pray for them, to appeal on their behalf. Jethro is essentially saying, I understand that you cannot delegate this to anyone else, so continue doing it (U. Cassuto, Exodus, 219-20).

[18:19]  ⁷ tn The form is the perfect tense with the vav (ו) consecutive; following the imperative it will be instruction as well. Since the imperative preceding this had the idea of “continue to be” as you are, this too has that force.

[18:19]  ⁸ tn Heb “words”; KJV, ASV “the causes”; NRSV “cases”; NLT “questions.”

[16:13]  ⁹ tn The question is rhetorical. It was not a small thing to them – it was a big thing.

[16:13]  ¹⁰ tn The modern scholar who merely sees these words as belonging to an earlier tradition about going up to the land of Canaan that flows with milk and honey misses the irony here. What is happening is that the text is showing how twisted the thinking of the rebels is. They have turned things completely around. Egypt was the land flowing with milk and honey, not Canaan where they will die. The words of rebellion are seldom original, and always twisted.

[16:13]  ¹¹ tn The verb הִשְׂתָּרֵר (histarer) is the Hitpael infinitive absolute that emphasizes the preceding תִשְׂתָּרֵר (tistarer), the Hitpael imperfect tense (both forms having metathesis). The verb means “to rule; to act like a prince; to make oneself a prince.” This is the only occurrence of the reflexive for this verb. The exact nuance is difficult to translate into English. But they are accusing Moses of seizing princely power for himself, perhaps making a sarcastic reference to his former status in Egypt. The rebels here are telling Moses that they had discerned his scheme, and so he could not “hoodwink” them (cf. NEB).

[16:14]  ¹² tn Here אַף (’af) has the sense of “in addition.” It is not a common use.

[16:14]  ¹³ tn Heb “will you bore out the eyes of these men?” The question is “Will you continue to mislead them?” (or “hoodwink” them). In Deut 16:19 it is used for taking a bribe; something like that kind of deception is intended here. They are simply stating that Moses is a deceiver who is misleading the people with false promises.

[16:15]  ¹⁴ tn The verb means “to turn toward”; it is a figurative expression that means “to pay attention to” or “to have regard for.” So this is a prayer against Dathan and Abiram.

[1:2]  ¹⁵ tn Grk “may mercy and peace and love be multiplied to you.”

[1:6]  ¹⁶ 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]  ¹⁷ tn Grk “who did not keep their own domain.”

[1:6]  ¹⁸ 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]  ¹⁹ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ²⁰ 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]  ²¹ 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”).