Discovery BoxJoshua 6:5
Context6:5 When you hear the signal from the ram’s horn, 1 have the whole army give a loud battle cry. 2 Then the city wall will collapse 3 and the warriors should charge straight ahead.” 4
Joshua 6:10
Context6:10 Now Joshua had instructed the army, 5 “Do not give a battle cry 6 or raise your voices; say nothing 7 until the day I tell you, ‘Give the battle cry.’ 8 Then give the battle cry!” 9
Joshua 6:16
Context6:16 The seventh time around, the priests blew the rams’ horns and Joshua told the army, 10 “Give the battle cry, 11 for the Lord is handing the city over to you! 12
Joshua 6:20
Context6:20 The rams’ horns sounded 13 and when the army 14 heard the signal, 15 they gave a loud battle cry. 16 The wall collapsed 17 and the warriors charged straight ahead into the city and captured it. 18
Jude 1:14
Context1:14 Now Enoch, the seventh in descent beginning with Adam, 19 even prophesied of them, 20 saying, “Look! The Lord is coming 21 with thousands and thousands 22 of his holy ones,
Jude 1:1
Context1:1 From Jude, 23 a slave 24 of Jesus Christ and brother of James, 25 to those who are called, wrapped in the love of 26 God the Father and kept for 27 Jesus Christ.
Jude 1:5-6
Context1:5 Now I desire to remind you (even though you have been fully informed of these facts 28 once for all 29 ) that Jesus, 30 having saved the 31 people out of the land of Egypt, later 32 destroyed those who did not believe. 1:6 You also know that 33 the angels who did not keep within their proper domain 34 but abandoned their own place of residence, he has kept 35 in eternal chains 36 in utter 37 darkness, locked up 38 for the judgment of the great Day.
Jude 1:20
Context1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, 39
Jude 1:1
Context1:1 From Jude, 40 a slave 41 of Jesus Christ and brother of James, 42 to those who are called, wrapped in the love of 43 God the Father and kept for 44 Jesus Christ.
Job 39:25
Context39:25 At the sound of the trumpet, it says, ‘Aha!’
And from a distance it catches the scent of battle,
the thunderous shouting of commanders,
and the battle cries.
Jeremiah 51:14
Context51:14 The Lord who rules over all 45 has solemnly sworn, 46
‘I will fill your land with enemy soldiers.
They will swarm over it like locusts. 47
They will raise up shouts of victory over it.’
Amos 1:14
Context1:14 So I will set fire to Rabbah’s 48 city wall; 49
fire 50 will consume her fortresses.
War cries will be heard on the day of battle; 51
a strong gale will blow on the day of the windstorm. 52
Amos 2:2
Context2:2 So I will set Moab on fire, 53
and it will consume Kerioth’s 54 fortresses.
[6:5] 1 tn Heb “and it will be at the sounding of the horn, the ram’s horn, when you hear the sound of the ram’s horn.” The text of Josh 6:5 seems to be unduly repetitive, so for the sake of English style and readability, it is best to streamline the text here. The reading in the Hebrew looks like a conflation of variant readings, with the second (“when you hear the sound of the ram’s horn”) being an interpolation that assimilates the text to verse 20 (“when the army heard the sound of the horn”). Note that the words “when you hear the sound of the ram's horn” do not appear in the LXX of verse 5.
[6:5] 2 tn Heb “all the people will shout with a loud shout.”
[6:5] 3 tn Heb “fall in its place.”
[6:5] 4 tn Heb “and the people will go up, each man straight ahead.”
[6:10] 7 tn Heb “do not let a word come out of your mouths.”
[6:16] 10 tn Heb “the people.”
[6:16] 12 tn Heb “for the
[6:20] 13 tc Heb “and the people shouted and they blew the rams’ horns.” The initial statement (“and the people shouted”) seems premature, since the verse goes on to explain that the battle cry followed the blowing of the horns. The statement has probably been accidentally duplicated from what follows. It is omitted in the LXX.
[6:20] 14 tn Heb “the people.”
[6:20] 15 tn Heb “the sound of the horn.”
[6:20] 16 tn Heb “they shouted with a loud shout.”
[6:20] 17 tn Heb “fell in its place.”
[6:20] 18 tn Heb “and the people went up into the city, each one straight ahead, and they captured the city.”
[1:14] 19 tn Grk “the seventh from Adam.”
[1:14] 20 tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).
[1:14] 21 tn Grk “has come,” a proleptic aorist.
[1:14] 22 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.
[1:1] 23 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] 24 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] 25 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] 26 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] 27 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.
[1:5] 28 tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidota") is an implied ὑμᾶς (Jumas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.
[1:5] 29 tc ‡ Some translations take ἅπαξ (Japax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (Joti) clause. The reading of NA27, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta {oti [Jo] kurio" {apax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (Ì72 A B C2 33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, swsas).
[1:5] 30 tc ‡ The reading ᾿Ιησοῦς (Ihsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (qeos, “God”) for ᾿Ιησοῦς (though Ì72 has the intriguing reading θεὸς Χριστός [qeos Cristos, “God Christ”] for ᾿Ιησοῦς). In addition to the evidence supplied in NA27 for this reading, note also {88 322 323 424c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.
[1:5] 31 tn Or perhaps “a,” though this is less likely.
[1:5] 32 tn Grk “the second time.”
[1:6] 33 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] 34 tn Grk “who did not keep their own domain.”
[1:6] 35 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] 36 sn In 2 Pet 2:4 a less common word for chains is used.
[1:6] 37 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] 38 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”).
[1:20] 39 tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.
[1:1] 40 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] 41 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] 42 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] 43 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] 44 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.
[51:14] 45 tn Heb “Yahweh of armies.” For an explanation of this rendering see the study note on 2:19.
[51:14] 46 tn Heb “has sworn by himself.” See the study note on 22:5 for background.
[51:14] 47 tn Heb “I will fill you with men like locusts.” The “you” refers to Babylon (Babylon is both the city and the land it ruled, Babylonia) which has been alluded to in the preceding verses under descriptive titles. The words “your land” have been used because of the way the preceding verse has been rendered, alluding to people rather than to the land or city. The allusion of “men” is, of course, to enemy soldiers and they are here compared to locusts both for their quantity and their destructiveness (see Joel 1:4). For the use of the particles כִּי אִם (ki ’im) to introduce an oath see BDB 475 s.v. כִּי אִם 2.c and compare usage in 2 Kgs 5:20; one would normally expect אִם לֹא (cf. BDB 50 s.v. אִם 1.b[2]).
[1:14] 48 sn Rabbah was the Ammonite capital.
[1:14] 49 sn The city wall symbolizes the city’s defenses and security.
[1:14] 50 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:14] 51 tn Heb “with a war cry in the day of battle.”
[1:14] 52 tn Heb “with wind in the day of the windstorm.”
[2:2] 53 sn The destruction of Moab by fire is an example of a judgment in kind – as the Moabites committed the crime of “burning,” so the
[2:2] 54 sn Kerioth was an important Moabite city. See Jer 48:24, 41.
[2:2] 55 tn Or “die” (KJV, NASB, NRSV, TEV); NAB “shall meet death.”
[2:2] 56 tn Or “in the tumult.” This word refers to the harsh confusion of sounds that characterized an ancient battle – a mixture of war cries, shouts, shrieks of pain, clashes of weapons, etc.
[2:2] 57 tn Heb “sound” (so KJV, NASB, NRSV).
[2:2] 58 sn The ram’s horn (used as a trumpet) was blown to signal the approaching battle.
