Jude 1:23-24

1:23 save ¹  others by snatching them out of the fire; have mercy ²  on others, coupled with a fear of God, ³  hating even the clothes stained ⁴  by the flesh. ⁵ 

Final Blessing

1:24 Now to the one who is able to keep you from falling, ⁶  and to cause you to stand, rejoicing, ⁷  without blemish ⁸  before his glorious presence, ⁹ 

Psalms 13:4

13:4 Then ¹⁰  my enemy will say, “I have defeated him!”

Then ¹¹  my foes will rejoice because I am upended.

Psalms 35:19

35:19 Do not let those who are my enemies for no reason ¹²  gloat ¹³  over me!

Do not let those who hate me without cause carry out their wicked schemes! ¹⁴ 

Psalms 35:24-26

35:24 Vindicate me by your justice, O Lord my God!

Do not let them gloat ¹⁵  over me!

35:25 Do not let them say to themselves, ¹⁶  “Aha! We have what we wanted!” ¹⁷ 

Do not let them say, “We have devoured him!”

35:26 May those who want to harm me be totally embarrassed and ashamed! ¹⁸ 

May those who arrogantly taunt me be covered with shame and humiliation! ¹⁹ 

Psalms 89:42

89:42 You have allowed his adversaries to be victorious, ²⁰ 

and all his enemies to rejoice.

Proverbs 24:17

24:17 Do not rejoice when your enemy falls, ²¹ 

and when he stumbles do not let your heart rejoice,

Jeremiah 50:11

50:11 “People of Babylonia, ²²  you plundered my people. ²³ 

That made you happy and glad.

You frolic about like calves in a pasture. ²⁴ 

Your joyous sounds are like the neighs of a stallion. ²⁵ 

Obadiah 1:12

1:12 You should not ²⁶  have gloated ²⁷  when your relatives ²⁸  suffered calamity. ²⁹ 

You should not have rejoiced over the people of Judah when they were destroyed. ³⁰ 

You should not have boasted ³¹  when they suffered adversity. ³² 

Micah 7:8

Jerusalem Will Be Vindicated

7:8 My enemies, ³³  do not gloat ³⁴  over me!

Though I have fallen, I will get up.

Though I sit in darkness, the Lord will be my light. ³⁵ 

John 16:20

16:20 I tell you the solemn truth, ³⁶  you will weep ³⁷  and wail, ³⁸  but the world will rejoice; you will be sad, ³⁹  but your sadness will turn into ⁴⁰  joy.

[1:23]  ¹ tn Grk “and save.”

[1:23]  ² tn Grk “and have mercy.”

[1:23]  ³ 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]  ⁴ sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.

[1:23]  ⁵ 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.

[1:24]  ⁶ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ⁷ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ⁸ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ⁹ tn Or “in the presence of his glory,” “before his glory.”

[13:4]  ¹⁰ tn Heb “or else.”

[13:4]  ¹¹ tn Heb “or else.”

[35:19]  ¹² tn Heb “[with] a lie.” The Hebrew noun שֶׁקֶר (sheqer, “lie”) is used here as an adverb, “falsely, wrongfully” (see Ps 38:19).

[35:19]  ¹³ tn Heb “rejoice.”

[35:19]  ¹⁴ tn Heb “[do not let] those who hate me without cause pinch [i.e., wink] an eye.” The negative particle is understood in the second line by ellipsis (see the preceding line). In the Book of Proverbs “winking an eye” is associated with deceit and trickery (see 6:13; 10:10; 16:30).

[35:24]  ¹⁵ tn Heb “rejoice.”

[35:25]  ¹⁶ tn Heb “in their heart[s].”

[35:25]  ¹⁷ tn Heb “Aha! Our desire!” The “desire” of the psalmist’s enemies is to triumph over him.

[35:26]  ¹⁸ tn Heb “may they be embarrassed and ashamed together, the ones who rejoice over my harm.”

[35:26]  ¹⁹ tn Heb “may they be clothed with shame and humiliation, the ones who magnify [themselves] against me.” The prefixed verbal forms in v. 26 are understood as jussives (see vv. 24b-25, where the negative particle אַל (’al) appears before the prefixed verbal forms, indicating they are jussives). The psalmist is calling down judgment on his enemies.

[89:42]  ²⁰ tn Heb “you have lifted up the right hand of his adversaries.” The idiom “the right hand is lifted up” refers to victorious military deeds (see Pss 89:13; 118:16).

[24:17]  ²¹ sn The saying (vv. 17, 18) warns against gloating over the misfortune of one’s enemies. The prohibition is formed with two negated jussives “do not rejoice” and “let not be glad,” the second qualified by “your heart” as the subject, signifying the inner satisfaction of such a defeat.

[50:11]  ²² tn The words “People of Babylonia” are not in the text but they are implicit in the reference in the next verse to “your mother” which refers to the city and the land as the mother of its people. These words have been supplied in the translation to identify the referent of “you” and have been added for clarity.

[50:11]  ²³ tn Or “my land.” The word can refer to either the land (Jer 2:7, 16:8) or the nation/people (Jer 12:7, 8, 9).

[50:11]  ²⁴ tc Reading כְּעֶגְלֵי דֶשֶׁא (kÿ’egle deshe’) or כְּעֵגֶל בַּדֶּשֶׁא (kÿ’egel baddeshe’) as presupposed by the Greek and Latin versions (cf. BHS note d-d) in place of the reading in the Hebrew text כְּעֶגְלָה דָשָׁה (kÿ’eglah dashah, “like a heifer treading out the grain”) which does not fit the verb (פּוּשׁ [push] = “spring about” [BDB 807 s.v. I פּוּשׁ] or “paw the ground” [KBL 756 s.v. פּוּשׁ] and compare Mal 3:20 for usage). This variant reading is also accepted by J. Bright, J. A. Thompson, F. B. Huey, and G. L. Keown, P. J. Scalise, T. G. Smothers.

[50:11]  ²⁵ tn Heb “Though you rejoice, though you exult, you who have plundered my heritage, though you frolic like calves in a pasture and neigh like stallions, your mother…” The particle כִּי (ki) introduces a concessive protasis according to BDB 473 s.v. כִּי 2.c(a). Many interpret the particle as introducing the grounds for the next verse, i.e., “because…” The translation here will reflect the concessive by beginning the next verse with “But.” The long protasis has been broken up and restructured to better conform with contemporary English style.

[1:12]  ²⁶ tn In vv. 12-14 there are eight prohibitions which summarize the nature of the Lord’s complaint against Edom. Each prohibition alludes to something that Edom did to Judah that should not have been done by one “brother” to another. It is because of these violations that the Lord has initiated judgment against Edom. In the Hebrew text these prohibitions are expressed by אַל (’al, “not”) plus the jussive form of the verb, which is common in negative commands of immediate urgency. Such constructions would normally have the sense of prohibiting something either not yet begun (i.e., “do not start to …”) or something already in process at the time of speaking (i.e., “stop…”). Here, however, it seems more likely that the prohibitions refer to a situation in past rather than future time (i.e., “you should not have …”). If so, the verbs are being used in a rhetorical fashion, as though the prophet were vividly projecting himself back into the events that he is describing and urging the Edomites not to do what in fact they have already done.

[1:12]  ²⁷ tn The Hebrew expression “to look upon” often has the sense of “to feast the eyes upon” or “to gloat over” (cf. v. 13).

[1:12]  ²⁸ tn Heb “your brother” (so NAB, NIV, NRSV); NCV “your brother Israel.”

[1:12]  ²⁹ tn Heb “in the day of your brother, in the day of his calamity.” This expression is probably a hendiadys meaning, “in the day of your brother’s calamity.” The Hebrew word נָכְרוֹ (nokhro, “his calamity”)_is probably a word-play on נָכְרִים (nokherim, “foreigners”) in v. 11.

[1:12]  ³⁰ tn Heb “in the day of their destruction” (so KJV, NASB, NIV); NAB, NRSV “on the day of their ruin.”

[1:12]  ³¹ tn Or “boasted with your mouth.” The Hebrew text includes the phrase “with your mouth,” which is redundant in English and has been left untranslated.

[1:12]  ³² tn Heb “in the day of adversity”; NASB “in the day of their distress.”

[7:8]  ³³ tn The singular form is understood as collective.

[7:8]  ³⁴ tn Or “rejoice” (KJV, NAB, NASB, NRSV); NCV “don’t laugh at me.”

[7:8]  ³⁵ sn Darkness represents judgment; light (also in v. 9) symbolizes deliverance. The Lord is the source of the latter.

[16:20]  ³⁶ tn Grk “Truly, truly, I say to you.”

[16:20]  ³⁷ tn Or “wail,” “cry.”

[16:20]  ³⁸ tn Or “lament.”

[16:20]  ³⁹ tn Or “sorrowful.”

[16:20]  ⁴⁰ tn Grk “will become.”