Jude 1:16

1:16 These people are grumblers and ¹  fault-finders who go ²  wherever their desires lead them, ³  and they give bombastic speeches, ⁴  enchanting folks ⁵  for their own gain. ⁶ 

Jude 1:9

1:9 But even ⁷  when Michael the archangel ⁸  was arguing with the devil and debating with him ⁹  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!”

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ¹⁰ 

Jude 1:5

1:5 Now I desire to remind you (even though you have been fully informed of these facts ¹¹  once for all ¹² ) that Jesus, ¹³  having saved the ¹⁴  people out of the land of Egypt, later ¹⁵  destroyed those who did not believe.

Isaiah 19:20

19:20 It ¹⁶  will become a visual reminder in the land of Egypt of ¹⁷  the Lord who commands armies. When they cry out to the Lord because of oppressors, he will send them a deliverer and defender ¹⁸  who will rescue them.

Daniel 12:3

12:3 But the wise will shine

like the brightness of the heavenly expanse.

And those bringing many to righteousness

will be like the stars forever and ever.

Joel 2:32

2:32 It will so happen that

everyone who calls on the name of the Lord will be delivered. ¹⁹ 

For on Mount Zion and in Jerusalem ²⁰  there will be those who survive, ²¹ 

just as the Lord has promised;

the remnant ²²  will be those whom the Lord will call. ²³ 

Micah 5:4-9

5:4 He will assume his post ²⁴  and shepherd the people ²⁵  by the Lord’s strength,

by the sovereign authority of the Lord his God. ²⁶ 

They will live securely, ²⁷  for at that time he will be honored ²⁸ 

even in the distant regions of ²⁹  the earth.

5:5 He will give us peace. ³⁰ 

Should the Assyrians try to invade our land

and attempt to set foot in our fortresses, ³¹ 

we will send ³²  against them seven ³³  shepherd-rulers, ³⁴ 

make that eight commanders. ³⁵ 

5:6 They will rule ³⁶  the land of Assyria with the sword,

the land of Nimrod ³⁷  with a drawn sword. ³⁸ 

Our king ³⁹  will rescue us from the Assyrians

should they attempt to invade our land

and try to set foot in our territory.

5:7 Those survivors from ⁴⁰  Jacob will live ⁴¹ 

in the midst of many nations. ⁴² 

They will be like the dew the Lord sends,

like the rain on the grass,

that does not hope for men to come

or wait around for humans to arrive. ⁴³ 

5:8 Those survivors from Jacob will live among the nations,

in the midst of many peoples.

They will be like a lion among the animals of the forest,

like a young lion among the flocks of sheep,

which attacks when it passes through;

it rips its prey ⁴⁴  and there is no one to stop it. ⁴⁵ 

5:9 Lift your hand triumphantly against your adversaries; ⁴⁶ 

may all your enemies be destroyed! ⁴⁷ 

Zechariah 9:11-17

9:11 Moreover, as for you, because of our covenant relationship secured with blood, I will release your prisoners from the waterless pit. 9:12 Return to the stronghold, you prisoners, with hope; today I declare that I will return double what was taken from you. 9:13 I will bend Judah as my bow; I will load the bow with Ephraim, my arrow! ⁴⁸  I will stir up your sons, Zion, against yours, Greece, and I will make you, Zion, ⁴⁹  like a warrior’s sword.

9:14 Then the Lord will appear above them, and his arrow will shoot forth like lightning; the Lord God will blow the trumpet and will sally forth on the southern storm winds. 9:15 The Lord who rules over all will guard them, and they will prevail and overcome with sling stones. Then they will drink, and will become noisy like drunkards, ⁵⁰  full like the sacrificial basin or like the corners of the altar. ⁵¹  9:16 On that day the Lord their God will deliver them as the flock of his people, for they are the precious stones of a crown sparkling over his land. 9:17 How precious and fair! ⁵²  Grain will make the young men flourish and new wine the young women.

Zechariah 10:5-12

10:5 And they will be like warriors trampling the mud of the streets in battle. They will fight, for the Lord will be with them, and will defeat the enemy cavalry. ⁵³ 

10:6 “I (says the Lord) will strengthen the kingdom ⁵⁴  of Judah and deliver the people of Joseph ⁵⁵  and will bring them back ⁵⁶  because of my compassion for them. They will be as though I had never rejected them, for I am the Lord their God and therefore I will hear them. 10:7 The Ephraimites will be like warriors and will rejoice as if they had drunk wine. Their children will see it and rejoice; they will celebrate in the things of the Lord. 10:8 I will signal for them and gather them, for I have already redeemed them; then they will become as numerous as they were before. 10:9 Though I scatter ⁵⁷  them among the nations, they will remember in far-off places – they and their children will sprout forth and return. 10:10 I will bring them back from Egypt and gather them from Assyria. ⁵⁸  I will bring them to the lands of Gilead and Lebanon, for there will not be enough room for them in their own land. 10:11 The Lord ⁵⁹  will cross the sea of storms and will calm its turbulence. The depths of the Nile will dry up, the pride of Assyria will be humbled, and the domination ⁶⁰  of Egypt will be no more. 10:12 Thus I will strengthen them by my power, ⁶¹  and they will walk about ⁶²  in my name,” says the Lord.

Zechariah 10:1

The Restoration of the True People

10:1 Ask the Lord for rain in the season of the late spring rains ⁶³  – the Lord who causes thunderstorms – and he will give everyone showers of rain and green growth in the field.

Zechariah 4:1

Vision Five: The Menorah

4:1 The angelic messenger ⁶⁴  who had been speaking with me then returned and woke me, as a person is wakened from sleep.

James 5:20

5:20 he should know that the one who turns a sinner back from his wandering path ⁶⁵  will save that person’s ⁶⁶  soul from death and will cover a multitude of sins.

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

[1:16]  ² tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ³ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ⁴ tn Grk “and their mouth speaks bombastic things.”

[1:16]  ⁵ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ⁶ tn Or “to their own advantage.”

[1:9]  ⁷ tn The word “even” is not in Greek; it is implied by the height of the contrast.

[1:9]  ⁸ sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

[1:9]  ⁹ tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”

[1:2]  ¹⁰ tn Grk “may mercy and peace and love be multiplied to you.”

[1:5]  ¹¹ 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]  ¹² 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]  ¹³ 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 Or^1739mg), 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 {88 322 323 424^c 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]  ¹⁴ tn Or perhaps “a,” though this is less likely.

[1:5]  ¹⁵ tn Grk “the second time.”

[19:20]  ¹⁶ tn The masculine noun מִזְבֵּחַ (mizbbeakh, “altar”) in v. 19 is probably the subject of the masculine singular verb הָיָה (hayah) rather than the feminine noun מַצֵּבָה (matsevah, “sacred pillar”), also in v. 19.

[19:20]  ¹⁷ tn Heb “a sign and a witness to the Lord who commands armies [traditionally, the Lord of hosts] in the land of Egypt.”

[19:20]  ¹⁸ tn רָב (rav) is a substantival participle (from רִיב, riv) meaning “one who strives, contends.”

[2:32]  ¹⁹ tn While a number of English versions render this as “saved” (e.g., NIV, NRSV, NLT), this can suggest a “spiritual” or “theological” salvation rather than the physical deliverance from the cataclysmic events of the day of the Lord described in the context.

[2:32]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:32]  ²¹ tn Heb “deliverance”; or “escape.” The abstract noun “deliverance” or “escape” probably functions here as an example of antimeria, referring to those who experience deliverance or escape with their lives: “escaped remnant” or “surviving remnant” (Gen 32:8; 45:7; Judg 21:17; 2 Kgs 19:30, 31; Isa 4:2; 10:20; 15:9; 37:31, 32; Ezek 14:22; Obad 1:17; Ezra 9:8, 13-15; Neh 1:2; 1 Chr 4:43; 2 Chr 30:6).

[2:32]  ²² tn Heb “and among the remnant.”

[2:32]  ²³ tn The participle used in the Hebrew text seems to indicate action in the imminent future.

[5:4]  ²⁴ tn Heb “stand up”; NAB “stand firm”; NASB “will arise.”

[5:4]  ²⁵ tn The words “the people” are supplied in the translation for clarification.

[5:4]  ²⁶ tn Heb “by the majesty of the name of the Lord his God.”

[5:4]  ²⁷ tn The words “in peace” are supplied in the translation for clarification. Perhaps וְיָשָׁבוּ (vÿyashavu, “and they will live”) should be emended to וְשָׁבוּ (vÿshavu, “and they will return”).

[5:4]  ²⁸ tn Heb “be great.”

[5:4]  ²⁹ tn Or “to the ends of.”

[5:5]  ³⁰ tn Heb “and this one will be peace”; ASV “and this man shall be our peace” (cf. Eph 2:14).

[5:5]  ³¹ tc Some prefer to read “in our land,” emending the text to בְּאַדְמָתֵנוּ (bÿ’admatenu).

[5:5]  ³² tn Heb “raise up.”

[5:5]  ³³ sn The numbers seven and eight here symbolize completeness and emphasize that Israel will have more than enough military leadership and strength to withstand the Assyrian advance.

[5:5]  ³⁴ tn Heb “shepherds.”

[5:5]  ³⁵ tn Heb “and eight leaders of men.”

[5:6]  ³⁶ tn Or perhaps “break”; or “defeat.”

[5:6]  ³⁷ sn According to Gen 10:8-12, Nimrod, who was famous as a warrior and hunter, founded Assyria.

[5:6]  ³⁸ tc The MT reads “in her gates,” but the text should be emended to בַּפְּתִיחָה (baptikhah, “with a drawn sword”).

[5:6]  ³⁹ tn Heb “he”; the referent (the coming king) has been specified in the translation for clarity.

[5:7]  ⁴⁰ tn Heb “the remnant of” (also in v. 8).

[5:7]  ⁴¹ tn Heb “will be.”

[5:7]  ⁴² tn This could mean “(scattered) among the nations” (cf. CEV, NLT) or “surrounded by many nations” (cf. NRSV).

[5:7]  ⁴³ tn Heb “that does not hope for man, and does not wait for the sons of men.”

[5:8]  ⁴⁴ tn The words “its prey” are supplied in the translation for clarification.

[5:8]  ⁴⁵ tn Heb “and there is no deliverer.”

[5:9]  ⁴⁶ tn Heb “let your hand be lifted against your adversaries.”

[5:9]  ⁴⁷ tn Heb “be cut off.”

[9:13]  ⁴⁸ tn The words “my arrow” are not in the Hebrew text, but are supplied in the translation to clarify the imagery for the modern reader (cf. NRSV, NLT).

[9:13]  ⁴⁹ tn The word “Zion” is not repeated here in the Hebrew text, but is supplied in the translation to indicate that the statement refers to Zion and not to Greece.

[9:15]  ⁵⁰ tn Heb “they will drink and roar as with wine”; the LXX (followed here by NAB, NRSV) reads “they will drink blood like wine” (referring to a figurative “drinking” of the blood of their enemies).

[9:15]  ⁵¹ sn The whole setting is eschatological as the intensely figurative language shows. The message is that the Lord will assume his triumphant reign over all the earth and will use his own redeemed and renewed people Israel to accomplish that work. The imagery of v. 15 is the eating and drinking of the flesh and blood of God’s enemies, that is, Israel’s complete mastery of them. Like those who drink too much wine, the Lord’s warriors will be satiated with the blood of their foes and will exult as though drunk.

[9:17]  ⁵² sn This expostulation best fits the whole preceding description of God’s eschatological work on behalf of his people. His goodness is especially evident in his nurturing of the young men and women of his kingdom.

[10:5]  ⁵³ tn Heb “and the riders on horses will be put to shame,” figurative for the defeat of mounted troops. The word “enemy” in the translation is supplied from context.

[10:6]  ⁵⁴ tn Heb “the house.”

[10:6]  ⁵⁵ tn Or “the kingdom of Israel”; Heb “the house of Joseph.”

[10:6]  ⁵⁶ tc The anomalous MT reading וְחוֹשְׁבוֹתִים (vÿkhoshÿvotim) should probably be וַהֲשִׁי בוֹתִם (vahashi votim), the Hiphil perfect consecutive of שׁוּב (shuv), “return” (cf. Jer 12:15).

[10:9]  ⁵⁷ tn Or “sow” (so KJV, ASV). The imagery is taken from the sowing of seed by hand.

[10:10]  ⁵⁸ sn I will bring them back from Egypt…from Assyria. The gathering of God’s people to their land in eschatological times will be like a reenactment of the exodus, but this time they will come from all over the world (cf. Isa 40:3-5; 43:1-7, 14-21; 48:20-22; 51:9-11).

[10:11]  ⁵⁹ tn Heb “he,” in which case the referent is the Lord. This reading is followed by KJV, ASV, NAB (which renders it as first person), and NASB. The LXX reads “they,” referring to the Israelites themselves, a reading followed by many modern English versions (e.g., NIV, NRSV, TEV, NLT).

[10:11]  ⁶⁰ tn Heb “scepter,” referring by metonymy to the dominating rule of Egypt (cf. NLT).

[10:12]  ⁶¹ tc Heb “I will strengthen them in the Lord.” Because of the perceived problem of the Lord saying he will strengthen the people “in the Lord,” both BHK and BHS suggest emending גִּבַּרְתִּים (gibbartim, “I will strengthen them”) to גְּבֻרָתָם (gevuratam, “their strength”). This is unnecessary, however, for the Lord frequently refers to himself in that manner (see Zech 2:11).

[10:12]  ⁶² tc The LXX and Syriac presuppose יִתְהַלָּלוּ (yithallalu, “they will glory”) for יִתְהַלְּכוּ (yithallÿkhu, “they will walk about”). Since walking about is a common idiom in Zechariah (cf. 1:10, 11; 6:7 [3x]) to speak of dominion, and dominion is a major theme of the present passage, there is no reason to reject the MT reading, which is followed by most modern English versions.

[10:1]  ⁶³ tn Heb “the latter rain.” This expression refers to the last concentration of heavy rainfall in the spring of the year in Palestine, about March or April. Metaphorically and eschatologically (as here) the “latter rain” speaks of God’s outpouring of blessing in the end times (cf. Hos 6:3; Joel 2:21-25).

[4:1]  ⁶⁴ tn See the note on the expression “angelic messenger” in 1:9.

[5:20]  ⁶⁵ tn Grk “from the error of his way” (using the same root as the verb “to wander, to err” in the first part of the verse).

[5:20]  ⁶⁶ tn Grk “his soul”; the referent (the sinner mentioned at the beginning of the verse) has been specified in the translation for clarity.