Jeremiah 7:24

7:24 But they did not listen to me or pay any attention to me. They followed the stubborn inclinations of their own wicked hearts. They acted worse and worse instead of better. ¹ 

Jeremiah 9:14

9:14 Instead they have followed the stubborn inclinations of their own hearts. They have paid allegiance to ²  the gods called Baal, ³  as their fathers ⁴  taught them to do.

Jeremiah 13:10

13:10 These wicked people refuse to obey what I have said. ⁵  They follow the stubborn inclinations of their own hearts and pay allegiance ⁶  to other gods by worshiping and serving them. So ⁷  they will become just like these linen shorts which are good for nothing.

Deuteronomy 9:27

9:27 Remember your servants Abraham, Isaac, and Jacob; ignore the stubbornness, wickedness, and sin of these people.

Deuteronomy 29:19

29:19 When such a person ⁸  hears the words of this oath he secretly ⁹  blesses himself ¹⁰  and says, “I will have peace though I continue to walk with a stubborn spirit.” ¹¹  This will destroy ¹²  the watered ground with the parched. ¹³ 

Jude 1:19

1:19 These people are divisive, ¹⁴  worldly, ¹⁵  devoid of the Spirit. ¹⁶ 

Jude 1:1

Salutation

1:1 From Jude, ¹⁷  a slave ¹⁸  of Jesus Christ and brother of James, ¹⁹  to those who are called, wrapped in the love of ²⁰  God the Father and kept for ²¹  Jesus Christ.

Jude 1:23

1:23 save ²²  others by snatching them out of the fire; have mercy ²³  on others, coupled with a fear of God, ²⁴  hating even the clothes stained ²⁵  by the flesh. ²⁶ 

[7:24]  ¹ tn Or “They went backward and not forward”; Heb “They were to the backward and not to the forward.” The two phrases used here appear nowhere else in the Bible and the latter preposition plus adverb elsewhere is used temporally meaning “formerly” or “previously.” The translation follows the proposal of J. Bright, Jeremiah (AB), 57. Another option is “they turned their backs to me, not their faces,” understanding the line as a variant of a line in 2:27.

[9:14]  ² tn Heb “they have gone/followed after.” See the translator’s note at 2:5 for the idiom.

[9:14]  ³ tn Heb “the Baals,” referring either to the pagan gods called “Baals” or the images of Baal (so NLT).

[9:14]  ⁴ tn Or “forefathers,” or “ancestors.” Here the referent could be the immediate parents or, by their example, more distant ancestors.

[13:10]  ⁵ tn Heb “to listen to my words.”

[13:10]  ⁶ tn Heb “and [they follow] after.” See the translator’s note at 2:5 for the idiom.

[13:10]  ⁷ tn The structure of this verse is a little unusual. It consists of a subject, “this wicked people” qualified by several “which” clauses preceding a conjunction and a form which would normally be taken as a third person imperative (a Hebrew jussive; וִיהִי, vihi). This construction, called casus pendens by Hebrew grammarians, lays focus on the subject, here calling attention to the nature of Israel’s corruption which makes it rotten and useless to God. See GKC 458 §143.d for other examples of this construction.

[29:19]  ⁸ tn Heb “he”; the referent (the subject of the warning in v. 18) has been specified in the translation for clarity.

[29:19]  ⁹ tn Heb “in his heart.”

[29:19]  ¹⁰ tn Or “invokes a blessing on himself.” A formalized word of blessing is in view, the content of which appears later in the verse.

[29:19]  ¹¹ tn Heb “heart.”

[29:19]  ¹² tn Heb “thus destroying.” For stylistic reasons the translation begins a new sentence here.

[29:19]  ¹³ tn Heb “the watered with the parched.” The word “ground” is implied. The exact meaning of the phrase is uncertain although it appears to be figurative. This appears to be a proverbial observation employing a figure of speech (a merism) suggesting totality. That is, the Israelite who violates the letter and even spirit of the covenant will harm not only himself but everything he touches – “the watered and the parched.” Cf. CEV “you will cause the rest of Israel to be punished along with you.”

[1:19]  ¹⁴ tn Grk “these are the ones who cause divisions.”

[1:19]  ¹⁵ tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).

[1:19]  ¹⁶ tn Grk “not having [the] Spirit.”

[1:1]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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.

[1:23]  ²² tn Grk “and save.”

[1:23]  ²³ tn Grk “and have mercy.”

[1:23]  ²⁴ tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.

[1:23]  ²⁵ sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.

[1:23]  ²⁶ tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.