Job 5:16

5:16 Thus the poor have hope,

and iniquity ¹  shuts its mouth. ² 

Ecclesiastes 5:17

5:17 Surely, he ate in darkness every day of his life, ³ 

and he suffered greatly with sickness and anger.

Jeremiah 8:14

Jeremiah Laments over the Coming Destruction

8:14 The people say, ⁴ 

“Why are we just sitting here?

Let us gather together inside the fortified cities. ⁵ 

Let us at least die there fighting, ⁶ 

since the Lord our God has condemned us to die.

He has condemned us to drink the poison waters of judgment ⁷ 

because we have sinned against him. ⁸ 

Zephaniah 1:15

1:15 That day will be a day of God’s anger, ⁹ 

a day of distress and hardship,

a day of devastation and ruin,

a day of darkness and gloom,

a day of clouds and dark skies,

Matthew 8:12

8:12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” ¹⁰ 

Matthew 22:12-13

22:12 And he said to him, ‘Friend, how did you get in here without wedding clothes?’ But he had nothing to say. ¹¹  22:13 Then the king said to his attendants, ‘Tie him up hand and foot and throw him into the outer darkness, where there will be weeping and gnashing of teeth!’

Romans 3:19

3:19 Now we know that whatever the law says, it says to those who are under ¹²  the law, so that every mouth may be silenced and the whole world may be held accountable to God.

Romans 3:2

3:2 Actually, there are many advantages. ¹³  First of all, ¹⁴  the Jews ¹⁵  were entrusted with the oracles of God. ¹⁶ 

Romans 2:17

The Condemnation of the Jew

2:17 But if you call yourself a Jew and rely on the law ¹⁷  and boast of your relationship to God ¹⁸ 

Jude 1:13

1:13 wild sea waves, ¹⁹  spewing out the foam of ²⁰  their shame; ²¹  wayward stars ²²  for whom the utter depths of eternal darkness ²³  have been reserved.

[5:16]  ¹ tn Other translations render this “injustice” (NIV, NRSV, CEV) or “unrighteousness” (NASB).

[5:16]  ² tn The verse summarizes the result of God’s intervention in human affairs, according to Eliphaz’ idea that even-handed justice prevails. Ps 107:42 parallels v. 16b.

[5:17]  ³ tn Heb “all his days.” The phrase “of his life” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[8:14]  ⁴ tn The words “The people say” are not in the text but are implicit in the shift of speakers between vv. 4-13 and vv. 14-16. They are supplied in the translation for clarity.

[8:14]  ⁵ tn Heb “Gather together and let us enter into the fortified cities.”

[8:14]  ⁶ tn Heb “Let us die there.” The words “at least” and “fighting” are intended to bring out the contrast of passive surrender to death in the open country and active resistance to the death implicit in the context.

[8:14]  ⁷ tn The words “of judgment” are not in the text but are intended to show that “poison water” is not literal but figurative of judgment at the hands of God through the agency of the enemy mentioned in v. 16.

[8:14]  ⁸ tn Heb “against the Lord.” The switch is for the sake of smoothness in English.

[1:15]  ⁹ tn Heb “a day of wrath.” The word “God’s” is supplied in the translation for clarification.

[8:12]  ¹⁰ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[22:12]  ¹¹ tn Grk “he was silent.”

[3:19]  ¹² tn Grk “in,” “in connection with.”

[3:2]  ¹³ tn Grk “much in every way.”

[3:2]  ¹⁴ tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  ¹⁵ tn Grk “they were.”

[3:2]  ¹⁶ tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.

[2:17]  ¹⁷ sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.

[2:17]  ¹⁸ tn Grk “boast in God.” This may be an allusion to Jer 9:24.

[1:13]  ¹⁹ tn Grk “wild waves of the sea.”

[1:13]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.