Isaiah 3:11

3:11 Too bad for the wicked sinners!

For they will get exactly what they deserve. ¹ 

Romans 2:8-9

2:8 but ²  wrath and anger to those who live in selfish ambition ³  and do not obey the truth but follow ⁴  unrighteousness. 2:9 There will be ⁵  affliction and distress on everyone ⁶  who does evil, on the Jew first and also the Greek, ⁷ 

Philippians 3:19

3:19 Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things. ⁸ 

Philippians 3:2

3:2 Beware of the dogs, ⁹  beware of the evil workers, beware of those who mutilate the flesh! ¹⁰ 

Philippians 4:14

4:14 Nevertheless, you did well to share with me in my trouble.

Hebrews 2:2-3

2:2 For if the message spoken through angels ¹¹  proved to be so firm that every violation ¹²  or disobedience received its just penalty, 2:3 how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him,

Jude 1:12-16

1:12 These men are ¹³  dangerous reefs ¹⁴  at your love feasts, ¹⁵  feasting without reverence, ¹⁶  feeding only themselves. ¹⁷  They are ¹⁸  waterless ¹⁹  clouds, carried along by the winds; autumn trees without fruit ²⁰  – twice dead, ²¹  uprooted; 1:13 wild sea waves, ²²  spewing out the foam of ²³  their shame; ²⁴  wayward stars ²⁵  for whom the utter depths of eternal darkness ²⁶  have been reserved.

1:14 Now Enoch, the seventh in descent beginning with Adam, ²⁷  even prophesied of them, ²⁸  saying, “Look! The Lord is coming ²⁹  with thousands and thousands ³⁰  of his holy ones, 1:15 to execute judgment on ³¹  all, and to convict every person ³²  of all their thoroughly ungodly deeds ³³  that they have committed, ³⁴  and of all the harsh words that ungodly sinners have spoken against him.” ³⁵  1:16 These people are grumblers and ³⁶  fault-finders who go ³⁷  wherever their desires lead them, ³⁸  and they give bombastic speeches, ³⁹  enchanting folks ⁴⁰  for their own gain. ⁴¹ 

Revelation 18:6

18:6 Repay her the same way she repaid others; ⁴²  pay her back double ⁴³  corresponding to her deeds. In the cup she mixed, mix double the amount for her.

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

[2:8]  ² tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ³ tn Grk “those who [are] from selfish ambition.”

[2:8]  ⁴ tn Grk “are persuaded by, obey.”

[2:9]  ⁵ tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”

[2:9]  ⁶ tn Grk “every soul of man.”

[2:9]  ⁷ sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.

[3:19]  ⁸ tn Grk “whose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.”

[3:2]  ⁹ sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.

[3:2]  ¹⁰ tn Grk “beware of the mutilation.”

[2:2]  ¹¹ sn The message spoken through angels refers to the OT law, which according to Jewish tradition was mediated to Moses through angels (cf. Deut 33:2; Ps 68:17-18; Acts 7:38, 53; Gal 3:19; and Jub. 1:27, 29; Josephus, Ant. 15.5.3 [15.136]).

[2:2]  ¹² tn Grk “through angels became valid and every violation.”

[1:12]  ¹³ tn Grk “these are the men who are.”

[1:12]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).

[1:12]  ²⁰ 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]  ²¹ tn Grk “having died twice.”

[1:13]  ²² tn Grk “wild waves of the sea.”

[1:13]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.

[1:14]  ²⁷ tn Grk “the seventh from Adam.”

[1:14]  ²⁸ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ²⁹ tn Grk “has come,” a proleptic aorist.

[1:14]  ³⁰ 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.

[1:15]  ³¹ 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]  ³² tn Or “soul.”

[1:15]  ³³ 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]  ³⁴ 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]  ³⁵ 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.

[1:16]  ³⁶ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ³⁷ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ³⁸ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ³⁹ tn Grk “and their mouth speaks bombastic things.”

[1:16]  ⁴⁰ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ⁴¹ tn Or “to their own advantage.”

[18:6]  ⁴² tn The word “others” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:6]  ⁴³ tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”