Jude 1:25

1:25 to the only God our Savior through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time, and now, and for all eternity. Amen.

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ¹ 

Jude 1:23

1:23 save ²  others by snatching them out of the fire; have mercy ³  on others, coupled with a fear of God, ⁴  hating even the clothes stained ⁵  by the flesh. ⁶ 

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ⁷ 

Jude 1:10

1:10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend. ⁸ 

Jude 1:16

1:16 These people are grumblers and ⁹  fault-finders who go ¹⁰  wherever their desires lead them, ¹¹  and they give bombastic speeches, ¹²  enchanting folks ¹³  for their own gain. ¹⁴ 

Jeremiah 20:7

Jeremiah Complains about the Reaction to His Ministry

20:7 Lord, you coerced me into being a prophet,

and I allowed you to do it.

You overcame my resistance and prevailed over me. ¹⁵ 

Now I have become a constant laughingstock.

Everyone ridicules me.

Matthew 20:19

20:19 and will turn him over to the Gentiles to be mocked and flogged severely ¹⁶  and crucified. ¹⁷  Yet ¹⁸  on the third day, he will be raised.”

Mark 10:34

10:34 They will mock him, spit on him, flog ¹⁹  him severely, and kill him. Yet ²⁰  after three days, ²¹  he will rise again.”

Luke 18:32

18:32 For he will be handed over ²²  to the Gentiles; he will be mocked, ²³  mistreated, ²⁴  and spat on. ²⁵ 

Luke 23:11

23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, ²⁶  dressing him in elegant clothes, ²⁷  Herod ²⁸  sent him back to Pilate.

Luke 23:36

23:36 The soldiers also mocked him, coming up and offering him sour wine, ²⁹ 

[1:2]  ¹ tn Grk “may mercy and peace and love be multiplied to you.”

[1:23]  ² tn Grk “and save.”

[1:23]  ³ tn Grk “and have mercy.”

[1:23]  ⁴ 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]  ⁵ sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.

[1:23]  ⁶ 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.

[1:2]  ⁷ tn Grk “may mercy and peace and love be multiplied to you.”

[1:10]  ⁸ tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.

[1:16]  ⁹ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ¹⁰ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ¹¹ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ¹² tn Grk “and their mouth speaks bombastic things.”

[1:16]  ¹³ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ¹⁴ tn Or “to their own advantage.”

[20:7]  ¹⁵ tn The translation is admittedly interpretive but so is every other translation that tries to capture the nuance of the verb rendered here “coerced.” Here the Hebrew text reads: “You [ – ]ed me and I let myself be [ – ]ed. You overpowered me and prevailed.” The value one assigns to [ – ] is in every case interpretive based on what one thinks the context is referring to. The word is rendered “deceived” or “tricked” by several English versions (see, e.g., KJV, NASB, TEV, ICV) as though God had misled him. It is rendered “enticed” by some (see, e.g., NRSV, NJPS) as though God had tempted him with false hopes. Some go so far as to accuse Jeremiah of accusing God of metaphorically “raping” him. It is true that the word is used of “seducing” a virgin in Exod 22:15 and that it is used in several places to refer to “deceiving” someone with false words (Prov 24:28; Ps 78:36). It is also true that it is used of “coaxing” someone to reveal something he does not want to (Judg 14:15; 16:5) and of “enticing” someone to do something on the basis of false hopes (1 Kgs 22:20-22; Prov 1:10). However, it does not always have negative connotations or associations. In Hos 2:14 (2:16 HT) God “charms” or “woos” Israel, his estranged ‘wife,’ into the wilderness where he hopes to win her back to himself. What Jeremiah is alluding to here is crucial for translating and interpreting the word. There is no indication in this passage that Jeremiah is accusing God of misleading him or raising false hopes; God informed him at the outset that he would encounter opposition (1:17-19). Rather, he is alluding to his call to be a prophet, a call which he initially resisted but was persuaded to undertake because of God’s persistence (Jer 1:7-10). The best single word to translate ‘…’ with is thus “persuaded” or “coerced.” The translation spells out the allusion explicitly so the reader is not left wondering about what is being alluded to when Jeremiah speaks of being “coerced.” The translation “I let you do it” is a way of rendering the Niphal of the same verb which must be tolerative rather than passive since the normal passive for the Piel would be the Pual (See IBHS 389-90 §23.4g for discussion and examples.). The translation “you overcame my resistance” is based on allusion to the same context (1:7-10) and the parallel use of חָזַק (khazaq) as a transitive verb with a direct object in 1 Kgs 16:22.

[20:19]  ¹⁶ tn Traditionally, “scourged” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[20:19]  ¹⁷ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[20:19]  ¹⁸ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[10:34]  ¹⁹ tn Traditionally, “scourge him” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[10:34]  ²⁰ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[10:34]  ²¹ tc Most mss, especially the later ones (A^[*^] W Θ Ë^1,13 Ï sy), have “on the third day” (τῇ τρίτῃ ἡμέρᾳ, th trith Jhmera) instead of “after three days.” But not only does Mark nowhere else speak of the resurrection as occurring on the third day, the idiom he uses is a harder reading (cf. Mark 8:31; 9:31, though in the latter text the later witnesses also have τῇ τρίτῃ ἡμέρᾳ). Further, τῇ τρίτῃ ἡμέρᾳ conforms to the usage that is almost universally used in Matthew and Luke, and is found in the parallels to this text (Matt 20:19; Luke 18:33). Thus, scribes would be doubly motivated to change the wording. The most reliable witnesses, along with several other mss (א B C D L Δ Ψ 579 892 2427 it co), have resisted this temptation.

[18:32]  ²² sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).

[18:32]  ²³ sn See Luke 22:63; 23:11, 36.

[18:32]  ²⁴ tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”

[18:32]  ²⁵ sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.

[23:11]  ²⁶ tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.

[23:11]  ²⁷ sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.

[23:11]  ²⁸ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:36]  ²⁹ sn Sour wine was cheap wine, called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further.