Isaiah 3:11

3:11 Too bad for the wicked sinners!

For they will get exactly what they deserve. ¹ 

Job 15:20-24

15:20 All his days ²  the wicked man suffers torment, ³ 

throughout the number of the years

that ⁴  are stored up for the tyrant. ⁵ 

15:21 Terrifying sounds fill ⁶  his ears;

in a time of peace marauders ⁷  attack him.

15:22 He does not expect ⁸  to escape from darkness; ⁹ 

he is marked for the sword; ¹⁰ 

15:23 he wanders about – food for vultures; ¹¹ 

he knows that the day of darkness is at hand. ¹² 

15:24 Distress and anguish ¹³  terrify him;

they prevail against him

like a king ready to launch an attack, ¹⁴ 

Job 18:5-14

18:5 “Yes, ¹⁵  the lamp ¹⁶  of the wicked is extinguished;

his flame of fire ¹⁷  does not shine.

18:6 The light in his tent grows dark;

his lamp above him is extinguished. ¹⁸ 

18:7 His vigorous steps ¹⁹  are restricted, ²⁰ 

and his own counsel throws him down. ²¹ 

18:8 For he has been thrown into a net by his feet ²² 

and he wanders into a mesh. ²³ 

18:9 A trap ²⁴  seizes him by the heel;

a snare ²⁵  grips him.

18:10 A rope is hidden for him ²⁶  on the ground

and a trap for him ²⁷  lies on the path.

18:11 Terrors ²⁸  frighten him on all sides

and dog ²⁹  his every step.

18:12 Calamity is ³⁰  hungry for him, ³¹ 

and misfortune is ready at his side. ³² 

18:13 It eats away parts of his skin; ³³ 

the most terrible death ³⁴  devours his limbs.

18:14 He is dragged from the security of his tent, ³⁵ 

and marched off ³⁶  to the king ³⁷  of terrors.

Job 20:11-29

20:11 His bones ³⁸  were full of his youthful vigor, ³⁹ 

but that vigor will lie down with him in the dust.

20:12 “If ⁴⁰  evil is sweet in his mouth

and he hides it under his tongue, ⁴¹ 

20:13 if he retains it for himself

and does not let it go,

and holds it fast in his mouth, ⁴² 

20:14 his food is turned sour ⁴³  in his stomach; ⁴⁴ 

it becomes the venom of serpents ⁴⁵  within him.

20:15 The wealth that he consumed ⁴⁶  he vomits up,

God will make him throw it out ⁴⁷  of his stomach.

20:16 He sucks the poison ⁴⁸  of serpents; ⁴⁹ 

the fangs ⁵⁰  of a viper ⁵¹  kill him.

20:17 He will not look on the streams, ⁵² 

the rivers, which are the torrents ⁵³ 

of honey and butter. ⁵⁴ 

20:18 He gives back the ill-gotten gain ⁵⁵ 

without assimilating it; ⁵⁶ 

he will not enjoy the wealth from his commerce. ⁵⁷ 

20:19 For he has oppressed the poor and abandoned them; ⁵⁸ 

he has seized a house which he did not build. ⁵⁹ 

20:20 For he knows no satisfaction in his appetite; ⁶⁰ 

he does not let anything he desires ⁶¹  escape. ⁶² 

20:21 “Nothing is left for him to devour; ⁶³ 

that is why his prosperity does not last. ⁶⁴ 

20:22 In the fullness of his sufficiency, ⁶⁵ 

distress ⁶⁶  overtakes him.

the full force of misery will come upon him. ⁶⁷ 

20:23 “While he is ⁶⁸  filling his belly,

God ⁶⁹  sends his burning anger ⁷⁰  against him,

and rains down his blows upon him. ⁷¹ 

20:24 If he flees from an iron weapon,

then an arrow ⁷²  from a bronze bow pierces him.

20:25 When he pulls it out ⁷³  and it comes out of his back,

the gleaming point ⁷⁴  out of his liver,

terrors come over him.

20:26 Total darkness waits to receive his treasures; ⁷⁵ 

a fire which has not been kindled ⁷⁶ 

will consume him

and devour what is left in his tent.

20:27 The heavens reveal his iniquity;

the earth rises up against him.

20:28 A flood will carry off his house,

rushing waters on the day of God’s wrath.

20:29 Such is the lot God allots the wicked,

and the heritage of his appointment ⁷⁷  from God.”

Psalms 73:18-20

73:18 Surely ⁷⁸  you put them in slippery places;

you bring them down ⁷⁹  to ruin.

73:19 How desolate they become in a mere moment!

Terrifying judgments make their demise complete! ⁸⁰ 

73:20 They are like a dream after one wakes up. ⁸¹ 

O Lord, when you awake ⁸²  you will despise them. ⁸³ 

Proverbs 4:16-17

4:16 For they cannot sleep unless they cause harm; ⁸⁴ 

they are robbed of sleep ⁸⁵  until they make someone stumble. ⁸⁶ 

4:17 For they eat bread ⁸⁷  gained from wickedness ⁸⁸ 

and drink wine obtained from violence. ⁸⁹ 

Jude 1:12

1:12 These men are ⁹⁰  dangerous reefs ⁹¹  at your love feasts, ⁹²  feasting without reverence, ⁹³  feeding only themselves. ⁹⁴  They are ⁹⁵  waterless ⁹⁶  clouds, carried along by the winds; autumn trees without fruit ⁹⁷  – twice dead, ⁹⁸  uprooted;

[3:11]  ¹ tn Heb “for the work of his hands will be done to him.”

[15:20]  ² tn Heb “all the days of the wicked, he suffers.” The word “all” is an adverbial accusative of time, stating along with its genitives (“of the days of a wicked man”) how long the individual suffers. When the subject is composed of a noun in construct followed by a genitive, the predicate sometimes agrees with the genitive (see GKC 467 §146.a).

[15:20]  ³ tn The Hebrew term מִתְחוֹלֵל (mitkholel) is a Hitpolel participle from חִיל (khil, “to tremble”). It carries the idea of “torment oneself,” or “be tormented.” Some have changed the letter ח (khet) for a letter ה (he), and obtained the meaning “shows himself mad.” Theodotion has “is mad.” Syriac (“behave arrogantly,” apparently confusing Hebrew חול with חלל; Heidi M. Szpek, Translation Technique in the Peshitta to Job [SBLDS], 277), Symmachus, and Vulgate have “boasts himself.” But the reading of the MT is preferable.

[15:20]  ⁴ tn It is necessary, with Rashi, to understand the relative pronoun before the verb “they are stored up/reserved.”

[15:20]  ⁵ tn This has been translated with the idea of “oppressor” in Job 6:23; 27:13.

[15:21]  ⁶ tn The word “fill” is not in the Hebrew text, but has been supplied in the translation.

[15:21]  ⁷ tn The word שׁוֹדֵד (shoded) means “a robber; a plunderer” (see Job 12:6). With the verb bo’ the sentence means that the robber pounces on or comes against him (see GKC 373 §118.f). H. H. Rowley observes that the text does not say that he is under attack, but that the sound of fears is in his ears, i.e., that he is terrified by thoughts of this.

[15:22]  ⁸ tn This is the meaning of the Hiphil imperfect negated: “he does not believe” or “he has no confidence.” It is followed by the infinitive construct functioning as the direct object – he does not expect to return (to escape) from darkness.

[15:22]  ⁹ sn In the context of these arguments, “darkness” probably refers to calamity, and so the wicked can expect a calamity that is final.

[15:22]  ¹⁰ tn Heb “he is watched [or waited for] by the sword.” G. R. Driver reads it, “he is marked down for the sword” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 78). Ewald suggested “laid up for the sword.” Ball has “looks for the sword.” The MT has a passive participle from צָפָה (tsafah, “to observe, watch”) which can be retained in the text; the meaning of the form can then be understood as the result of the inspection (E. Dhorme, Job, 217).

[15:23]  ¹¹ tn The MT has “he wanders about for food – where is it?” The LXX has “he has been appointed for food for vultures,” reading אַיָּה (’ayyah, “vulture”) for אַיֵּה (’ayyeh, “where is it?”). This would carry on the thought of the passage – he sees himself destined for the sword and food for vultures. Many commentators follow this reading while making a number of smaller changes in נֹדֵד (noded, “wandering”) such as נִתַּן (nittan, “is given”), נוֹעַד (no’ad, “is appointed”), נוֹדַע (noda’, “is known”), or something similar. The latter involves no major change in consonants. While the MT “wandering” may not be as elegant as some of the other suggestions, it is not impossible. But there is no reading of this verse that does not involve some change. The LXX has “and he has been appointed for food for vultures.”

[15:23]  ¹² tn This line is fraught with difficulties (perceived or real), which prompt numerous suggestions. The reading of the MT is “he knows that a day of darkness is fixed in his hand,” i.e., is certain. Many commentators move “day of darkness” to the next verse, following the LXX. Then, suggestions have been offered for נָכוֹן (nakhon, “ready”), such as נֵכֶר (nekher, “disaster”); and for בְּיָדוֹ (bÿyado, “in his hand”) a number of ideas – לְאֵיד (lÿ’ed, “calamity”) or פִּידוֹ (pido, “his disaster”). Wright takes this last view and renders it “he knows that misfortune is imminent,” leaving the “day of darkness” to the next verse.

[15:24]  ¹³ tn If “day and darkness” are added to this line, then this verse is made into a tri-colon – the main reason for transferring it away from the last verse. But the newly proposed reading follows the LXX structure precisely, as if that were the approved construction. The Hebrew of MT has “distress and anguish terrify him.”

[15:24]  ¹⁴ tn This last colon is deleted by some, moved to v. 26 by others, and the NEB puts it in brackets. The last word (translated here as “launch an attack”) occurs only here. HALOT 472 s.v. כִּידוֹר links it to an Arabic root kadara, “to rush down,” as with a bird of prey. J. Reider defines it as “perturbation” from the same root (“Etymological Studies in Biblical Hebrew,” VT 2 [1952]: 127).

[18:5]  ¹⁵ tn Hebrew גַּם (gam, “also; moreover”), in view of what has just been said.

[18:5]  ¹⁶ sn The lamp or the light can have a number of uses in the Bible. Here it is probably an implied metaphor for prosperity and happiness, for the good life itself.

[18:5]  ¹⁷ tn The expression is literally “the flame of his fire,” but the pronominal suffix qualifies the entire bound construction. The two words together intensify the idea of the flame.

[18:6]  ¹⁸ tn The LXX interprets a little more precisely: “his lamp shall be put out with him.”

[18:7]  ¹⁹ tn Heb “the steps of his vigor,” the genitive being the attribute.

[18:7]  ²⁰ tn The verb צָרַר (tsarar) means “to be cramped; to be straitened; to be hemmed in.” The trouble has hemmed him in, so that he cannot walk with the full, vigorous steps he had before. The LXX has “Let the meanest of men spoil his goods.”

[18:7]  ²¹ tn The LXX has “causes him to stumble,” which many commentators accept; but this involves the transposition of the three letters. The verb is שָׁלַךְ (shalakh, “throw”) not כָּשַׁל (kashal, “stumble”).

[18:8]  ²² tn See Ps 25:15.

[18:8]  ²³ tn The word שְׂבָכָה (sÿvakhah) is used in scripture for the lattice window (2 Kgs 1:2). The Arabic cognate means “to be intertwined.” So the term could describe a net, matting, grating, or lattice. Here it would be the netting stretched over a pit.

[18:9]  ²⁴ tn This word פָּח (pakh) specifically refers to the snare of the fowler – thus a bird trap. But its plural seems to refer to nets in general (see Job 22:10).

[18:9]  ²⁵ tn This word does not occur elsewhere. But another word from the same root means “plait of hair,” and so this term has something to do with a net like a trellis or lattice.

[18:10]  ²⁶ tn Heb “his rope.” The suffix must be a genitive expressing that the trap was for him, to trap him, and so an objective genitive.

[18:10]  ²⁷ tn Heb “his trap.” The pronominal suffix is objective genitive here as well.

[18:11]  ²⁸ sn Bildad is referring here to all the things that afflict a person and cause terror. It would then be a metonymy of effect, the cause being the afflictions.

[18:11]  ²⁹ tn The verb פּוּץ (puts) in the Hiphil has the meaning “to pursue” and “to scatter.” It is followed by the expression “at his feet.” So the idea is easily derived: they chase him at his feet. But some commentators have other proposals. The most far-fetched is that of Ehrlich and Driver (ZAW 24 [1953]: 259-60) which has “and compel him to urinate on his feet,” one of many similar readings the NEB accepted from Driver.

[18:12]  ³⁰ tn The jussive is occasionally used without its normal sense and only as an imperfect (see GKC 323 §109.k).

[18:12]  ³¹ tn There are a number of suggestions for אֹנוֹ (’ono). Some take it as “vigor”: thus “his strength is hungry.” Others take it as “iniquity”: thus “his iniquity/trouble is hungry.”

[18:12]  ³² tn The expression means that misfortune is right there to destroy him whenever there is the opportunity.

[18:13]  ³³ tn The expression “the limbs of his skin” makes no sense, unless a poetic meaning of “parts” (or perhaps “layers”) is taken. The parallelism has “his skin” in the first colon, and “his limbs” in the second. One plausible suggestion is to take בַּדֵּי (badde, “limbs of”) in the first part to be בִּדְוָי (bidvay, “by a disease”; Dhorme, Wright, RSV). The verb has to be made passive, however. The versions have different things: The LXX has “let the branches of his feet be eaten”; the Syriac has “his cities will be swallowed up by force”; the Vulgate reads “let it devour the beauty of his skin”; and Targum Job has “it will devour the linen garments that cover his skin.”

[18:13]  ³⁴ tn The “firstborn of death” is the strongest child of death (Gen 49:3), or the deadliest death (like the “firstborn of the poor, the poorest). The phrase means the most terrible death (A. B. Davidson, Job, 134).

[18:14]  ³⁵ tn Heb “from his tent, his security.” The apposition serves to modify the tent as his security.

[18:14]  ³⁶ tn The verb is the Hiphil of צָעַד (tsa’ad, “to lead away”). The problem is that the form is either a third feminine (Rashi thought it was referring to Job’s wife) or the second person. There is a good deal of debate over the possibility of the prefix t- being a variant for the third masculine form. The evidence in Ugaritic and Akkadian is mixed, stronger for the plural than the singular. Gesenius has some samples where the third feminine form might also be used for the passive if there is no expressed subject (see GKC 459 §144.b), but the evidence is not strong. The simplest choices are to change the prefix to a י (yod), or argue that the ת (tav) can be masculine, or follow Gesenius.

[18:14]  ³⁷ sn This is a reference to death, the king of all terrors. Other identifications are made in the commentaries: Mot, the Ugaritic god of death; Nergal of the Babylonians; Molech of the Canaanites, the one to whom people sent emissaries.

[20:11]  ³⁸ tn “Bones” is often used metonymically for the whole person, the bones being the framework, meaning everything inside, as well as the body itself.

[20:11]  ³⁹ sn This line means that he dies prematurely – at the height of his youthful vigor.

[20:12]  ⁴⁰ tn The conjunction אִם (’im) introduces clauses that are conditional or concessive. With the imperfect verb in the protasis it indicates what is possible in the present or future. See GKC 496 §159.q).

[20:12]  ⁴¹ sn The wicked person holds on to evil as long as he can, savoring the taste or the pleasure of it.

[20:13]  ⁴² tn Heb “in the middle of his palate.”

[20:14]  ⁴³ tn The perfect verb in the apodosis might express the suddenness of the change (see S. R. Driver, Tenses in Hebrew, 204), or it might be a constative perfect looking at the action as a whole without reference to inception, progress, or completion (see IBHS 480-81 §30.1d). The Niphal perfect simply means “is turned” or “turns”; “sour is supplied in the translation to clarify what is meant.

[20:14]  ⁴⁴ tn The word is “in his loins” or “within him.” Some translate more specifically “bowels.”

[20:14]  ⁴⁵ sn Some commentators suggest that the ancients believed that serpents secreted poison in the gall bladder, or that the poison came from the gall bladder of serpents. In any case, there is poison (from the root “bitter”) in the system of the wicked person; it may simply be saying it is that type of poison.

[20:15]  ⁴⁶ tn Heb “swallowed.”

[20:15]  ⁴⁷ tn The choice of words is excellent. The verb יָרַשׁ (yarash) means either “to inherit” or “to disinherit; to dispossess.” The context makes the figure clear that God is administering the emetic to make the wicked throw up the wealth (thus, “God will make him throw it out…”); but since wealth is the subject there is a disinheritance meant here.

[20:16]  ⁴⁸ tn The word is a homonym for the word for “head,” which has led to some confusion in the early versions.

[20:16]  ⁴⁹ sn To take the possessions of another person is hereby compared to sucking poison from a serpent – it will kill eventually.

[20:16]  ⁵⁰ tn Heb “tongue.”

[20:16]  ⁵¹ tn Some have thought this verse is a gloss on v. 14 and should be deleted. But the word for “viper” (אֶפְעֶה, ’ef’eh) is a rare word, occurring only here and in Isa 30:6 and 59:5. It is unlikely that a rarer word would be used in a gloss. But the point is similar to v. 14 – the wealth that was greedily sucked in by the wicked proves to be their undoing. Either this is totally irrelevant to Job’s case, a general discussion, or the man is raising questions about how Job got his wealth.

[20:17]  ⁵² tn The word פְּלַגּוֹת (pÿlaggot) simply means “streams” or “channels.” Because the word is used elsewhere for “streams of oil” (cf. 29:6), and that makes a good parallelism here, some supply “oil” (cf. NAB, NLT). But the second colon of the verse is probably in apposition to the first. The verb “see” followed by the preposition bet, “to look on; to look over,” means “to enjoy as a possession,” an activity of the victor.

[20:17]  ⁵³ tn The construct nouns here have caused a certain amount of revision. It says “rivers of, torrents of.” The first has been emended by Klostermann to יִצְהָר (yitshar, “oil”) and connected to the first colon. Older editors argued for a נָהָר (nahar) that meant “oil” but that was not convincing. On the other hand, there is support for having more than one construct together serving as apposition (see GKC 422 §130.e). If the word “streams” in the last colon is a construct, that would mean three of them; but that one need not be construct. The reading would be “He will not see the streams, [that is] the rivers [which are] the torrents of honey and butter.” It is unusual, but workable.

[20:17]  ⁵⁴ sn This word is often translated “curds.” It is curdled milk, possibly a type of butter.

[20:18]  ⁵⁵ tn The idea is the fruit of his evil work. The word יָגָע (yaga’) occurs only here; it must mean ill-gotten gains. The verb is in 10:3.

[20:18]  ⁵⁶ tn Heb “and he does not swallow.” In the context this means “consume” for his own pleasure and prosperity. The verbal clause is here taken adverbially.

[20:18]  ⁵⁷ sn The expression is “according to the wealth of his exchange.” This means he cannot enjoy whatever he gained in his business deals. Some mss have בּ (bet) preposition, making the translation easier; but this is evidence of a scribal correction.

[20:19]  ⁵⁸ tc The verb indicates that after he oppressed the poor he abandoned them to their fate. But there have been several attempts to improve on the text. Several have repointed the text to get a word parallel to “house.” Ehrlich came up with עֹזֵב (’ozev, “mud hut”), Kissane had “hovel” (similar to Neh 3:8). M. Dahood did the same (“The Root ’zb II in Job,” JBL 78 [1959]: 306-7). J. Reider came up with עֶזֶב (’ezev, the “leavings”), what the rich were to leave for the poor (“Contributions to the Scriptural text,” HUCA 24 [1952/53]: 103-6). But an additional root עָזַב (’azav) is questionable. And while the text as it stands is general and not very striking, there is absolutely nothing wrong with it. Dhorme reverses the letters to gain בְּעֹז (bÿ’oz, “with force [or violence]”).

[20:19]  ⁵⁹ tn The last clause says, “and he did not build it.” This can be understood in an adverbial sense, supplying the relative pronoun to the translation.

[20:20]  ⁶⁰ tn Heb “belly,” which represents his cravings, his desires and appetites. The “satisfaction” is actually the word for “quiet; peace; calmness; ease.” He was driven by greedy desires, or he felt and displayed an insatiable greed.

[20:20]  ⁶¹ tn The verb is the passive participle of the verb חָמַד (khamad) which is one of the words for “covet; desire.” This person is controlled by his desires; there is no escape. He is a slave.

[20:20]  ⁶² tn The verb is difficult to translate in this line. It basically means “to cause to escape; to rescue.” Some translate this verb as “it is impossible to escape”; this may work, but is uncertain. Others translate the verb in the sense of saving something else: N. Sarna says, “Of his most cherished possessions he shall save nothing” (“The Interchange of the Preposition bet and min in Biblical Hebrew,” JBL 78 [1959]: 315-16). The RSV has “he will save nothing in which he delights”; NIV has “he cannot save himself by his treasure.”

[20:21]  ⁶³ tn Heb “for his eating,” which is frequently rendered “for his gluttony.” It refers, of course, to all the desires he has to take things from other people.

[20:21]  ⁶⁴ sn The point throughout is that insatiable greed and ruthless plundering to satisfy it will be recompensed with utter and complete loss.

[20:22]  ⁶⁵ tn The word שָׂפַק (safaq) occurs only here; it means “sufficiency; wealth; abundance (see D. W. Thomas, “The Text of Jesaia 2:6 and the Word sapaq,” ZAW 75 [1963]: 88-90).

[20:22]  ⁶⁶ tn Heb “there is straightness for him.” The root צָרַר (tsarar) means “to be narrowed in straits, to be in a bind.” The word here would have the idea of pressure, stress, trouble. One could say he is in a bind.

[20:22]  ⁶⁷ tn Heb “every hand of trouble comes to him.” The pointing of עָמֵל (’amel) indicates it would refer to one who brings trouble; LXX and Latin read an abstract noun עָמָל (’amal, “trouble”) here.

[20:23]  ⁶⁸ tn D. J. A. Clines observes that to do justice to the three jussives in the verse, one would have to translate “May it be, to fill his belly to the full, that God should send…and rain” (Job [WBC], 477). The jussive form of the verb at the beginning of the verse could also simply introduce a protasis of a conditional clause (see GKC 323 §109.h, i). This would mean, “if he [God] is about to fill his [the wicked’s] belly to the full, he will send….” The NIV reads “when he has filled his belly.” These fit better, because the context is talking about the wicked in his evil pursuit being cut down.

[20:23]  ⁶⁹ tn “God” is understood as the subject of the judgment.

[20:23]  ⁷⁰ tn Heb “the anger of his wrath.”

[20:23]  ⁷¹ tn Heb “rain down upon him, on his flesh.” Dhorme changes עָלֵימוֹ (’alemo, “upon him”) to “his arrows”; he translates the line as “he rains his arrows upon his flesh.” The word בִּלְחוּמוֹ (bilkhumo,“his flesh”) has been given a wide variety of translations: “as his food,” “on his flesh,” “upon him, his anger,” or “missiles or weapons of war.”

[20:24]  ⁷² tn Heb “a bronze bow pierces him.” The words “an arrow from” are implied and are supplied in the translation; cf. “pulls it out” in the following verse.

[20:25]  ⁷³ tn The MT has “he draws out [or as a passive, “it is drawn out/forth”] and comes [or goes] out of his back.” For the first verb שָׁלַף (shalaf, “pull, draw”), many commentators follow the LXX and use שֶׁלַח (shelakh, “a spear”). It then reads “and a shaft comes out of his back,” a sword flash comes out of his liver.” But the verse could also be a continuation of the preceding.

[20:25]  ⁷⁴ tn Possibly a reference to lightnings.

[20:26]  ⁷⁵ tn Heb “all darkness is hidden for his laid up things.” “All darkness” refers to the misfortunes and afflictions that await. The verb “hidden” means “is destined for.”

[20:26]  ⁷⁶ tn Heb “not blown upon,” i.e., not kindled by man. But G. R. Driver reads “unquenched” (“Hebrew notes on the ‘Wisdom of Jesus Ben Sirach’,” JBL 53 [1934]: 289).

[20:29]  ⁷⁷ tn For the word אִמְרוֹ (’imro) some propose reading “his appointment,” and the others, “his word.” Driver shows that “the heritage of his appointment” means “his appointed heritage” (see GKC 440 §135.n).

[73:18]  ⁷⁸ tn The use of the Hebrew term אַךְ (’akh, “surely”) here literarily counteracts its use in v. 13. The repetition draws attention to the contrast between the two statements, the first of which expresses the psalmist’s earlier despair and the second his newly discovered confidence.

[73:18]  ⁷⁹ tn Heb “cause them to fall.”

[73:19]  ⁸⁰ tn Heb “they come to an end, they are finished, from terrors.”

[73:20]  ⁸¹ tn Heb “like a dream from awakening.” They lack any real substance; their prosperity will last for only a brief time.

[73:20]  ⁸² sn When you awake. The psalmist compares God’s inactivity to sleep and the time of God’s judgment to his awakening from sleep.

[73:20]  ⁸³ tn Heb “you will despise their form.” The Hebrew term צֶלֶם (tselem, “form; image”) also suggests their short-lived nature. Rather than having real substance, they are like the mere images that populate one’s dreams. Note the similar use of the term in Ps 39:6.

[4:16]  ⁸⁴ sn The verb is רָעַע (ra’a’), which means “to do evil; to harm.” The verse is using the figure of hyperbole to stress the preoccupation of some people with causing trouble. R. L. Alden says, “How sick to find peace only at the price of another man’s misfortune” (Proverbs, 47).

[4:16]  ⁸⁵ sn Heb “their sleep is robbed/seized”; these expressions are metonymical for their restlessness in plotting evil.

[4:16]  ⁸⁶ sn The Hiphil imperfect (Kethib) means “cause to stumble.” This idiom (from hypocatastasis) means “bring injury/ruin to someone” (BDB 505-6 s.v. כָּשַׁל Hiph.1).

[4:17]  ⁸⁷ tn The noun is a cognate accusative stressing that they consume wickedness.

[4:17]  ⁸⁸ tn Heb “the bread of wickedness” (so KJV, NAB, NIV, NRSV). There are two ways to take the genitives: (1) genitives of apposition: wickedness and violence are their food and drink (cf. TEV, CEV, NLT), or (2) genitives of source: they derive their livelihood from the evil they do (C. H. Toy, Proverbs [ICC], 93).

[4:17]  ⁸⁹ tn Heb “the wine of violence” (so KJV, NAB, NIV, NRSV). This is a genitive of source, meaning that the wine they drink was plundered from their violent crime. The Hebrew is structured in an AB:BA chiasm: “For they eat the bread of wickedness, and the wine of violence they drink.” The word order in the translation is reversed for the sake of smoothness and readability.

[1:12]  ⁹⁰ tn Grk “these are the men who are.”

[1:12]  ⁹¹ 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]  ⁹² 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]  ⁹³ 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]  ⁹⁴ 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]  ⁹⁵ 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]  ⁹⁶ tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).

[1:12]  ⁹⁷ 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]  ⁹⁸ tn Grk “having died twice.”