Jude 1:14

1:14 Now Enoch, the seventh in descent beginning with Adam, ¹  even prophesied of them, ²  saying, “Look! The Lord is coming ³  with thousands and thousands ⁴  of his holy ones,

Job 20:5

20:5 that the elation of the wicked is brief, ⁵ 

the joy of the godless ⁶  lasts but a moment. ⁷ 

Jeremiah 7:4

7:4 Stop putting your confidence in the false belief that says, ⁸  “We are safe! ⁹  The temple of the Lord is here! The temple of the Lord is here! The temple of the Lord is here!” ¹⁰ 

Amos 6:3

6:3 You refuse to believe a day of disaster will come, ¹¹ 

but you establish a reign of violence. ¹² 

Micah 2:11

2:11 If a lying windbag should come and say, ¹³ 

‘I’ll promise you blessings of wine and beer,’ ¹⁴ 

he would be just the right preacher for these people! ¹⁵ 

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

[1:14]  ² tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ³ tn Grk “has come,” a proleptic aorist.

[1:14]  ⁴ 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.

[20:5]  ⁵ tn The expression in the text is “quite near.” This indicates that it is easily attained, and that its end is near.

[20:5]  ⁶ tn For the discussion of חָנֵף (khanef, “godless”) see Job 8:13.

[20:5]  ⁷ tn The phrase is “until a moment,” meaning it is short-lived. But see J. Barr, “Hebrew ’ad, especially at Job 1:18 and Neh 7:3,” JSS 27 (1982): 177-88.

[7:4]  ⁸ tn Heb “Stop trusting in lying words which say.”

[7:4]  ⁹ tn The words “We are safe!” are not in the text but are supplied in the translation for clarity.

[7:4]  ¹⁰ tn Heb “The temple of the Lord, the temple of the Lord, the temple of the Lord are these (i.e., these buildings).” Elsewhere triple repetition seems to mark a kind of emphasis (cf. Isa 6:3; Jer 22:29; Ezek 21:27 [32 HT]). The triple repetition that follows seems to be Jeremiah’s way of mocking the (false) sense of security that people had in the invincibility of Jerusalem because God dwelt in the temple. They appeared to be treating the temple as some kind of magical charm. A similar feeling had grown up around the ark in the time of the judges (cf. 1 Sam 3:3) and the temple and city of Jerusalem in Micah’s day (cf. Mic 3:11). It is reflected also in some of the Psalms (cf., e.g., Ps 46, especially v. 5).

[6:3]  ¹¹ tn Heb “those who push away a day of disaster.”

[6:3]  ¹² tn Heb “you bring near a seat of violence.” The precise meaning of the Hebrew term שֶׁבֶת (shevet, “seat, sitting”) is unclear in this context. The translation assumes that it refers to a throne from which violence (in the person of the oppressive leaders) reigns. Another option is that the expression refers not to the leaders’ oppressive rule, but to the coming judgment when violence will overtake the nation in the person of enemy invaders.

[2:11]  ¹³ tn Heb “if a man, coming [as] wind and falsehood, should lie”; NASB “walking after wind and falsehood”; NIV “a liar and a deceiver.”

[2:11]  ¹⁴ tn Heb “I will foam at the mouth concerning wine and beer.”

[2:11]  ¹⁵ tn Heb “he would be the foamer at the mouth for this people.”