Discovery BoxJude 1:4
Context1:4 For certain men 1 have secretly slipped in among you 2 – men who long ago 3 were marked out 4 for the condemnation I am about to describe 5 – ungodly men who have turned the grace of our God into a license for evil 6 and who deny our only Master 7 and Lord, 8 Jesus Christ.
Psalms 18:7
Context18:7 The earth heaved and shook; 9
the roots of the mountains 10 trembled; 11
they heaved because he was angry.
Psalms 77:18
Context77:18 Your thunderous voice was heard in the wind;
the lightning bolts lit up the world;
the earth trembled and shook. 12
Psalms 97:4
Context97:4 His lightning bolts light up the world;
the earth sees and trembles.
Habakkuk 3:6-11
Context3:6 He takes his battle position 13 and shakes 14 the earth;
with a mere look he frightens 15 the nations.
The ancient mountains disintegrate; 16
the primeval hills are flattened.
He travels on the ancient roads. 17
3:7 I see the tents of Cushan overwhelmed by trouble; 18
the tent curtains of the land of Midian are shaking. 19
3:8 Is the Lord mad at the rivers?
Are you angry with the rivers?
Are you enraged at the sea? 20
Is this why 21 you climb into your horse-drawn chariots, 22
your victorious chariots? 23
3:9 Your bow is ready for action; 24
you commission your arrows. 25 Selah.
You cause flash floods on the earth’s surface. 26
3:10 When the mountains see you, they shake.
The torrential downpour sweeps through. 27
The great deep 28 shouts out;
it lifts its hands high. 29
3:11 The sun and moon stand still in their courses; 30
the flash of your arrows drives them away, 31
the bright light of your lightning-quick spear. 32
Matthew 27:51
Context27:51 Just then 33 the temple curtain 34 was torn in two, from top to bottom. The 35 earth shook and the rocks were split apart.
Matthew 28:2
Context28:2 Suddenly there was a severe earthquake, for an angel of the Lord 36 descending from heaven came and rolled away the stone and sat on it.
Acts 4:31
Context4:31 When 37 they had prayed, the place where they were assembled together was shaken, 38 and they were all filled with the Holy Spirit and began to speak 39 the word of God 40 courageously. 41
[1:4] 1 tn Grk “people.” However, if Jude is indeed arguing that Peter’s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase “these men” in 2 Pet 2:12.
[1:4] 2 tn “Among you” is not in the Greek text, but is obviously implied.
[1:4] 3 tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.
[1:4] 4 tn Grk “written about.”
[1:4] 5 tn Grk “for this condemnation.” τοῦτο (touto) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5-18. Otherwise, the condemnation is only implied (in v. 3b) or is merely a statement of their sinfulness (“ungodly” in v. 4b), not a judgment of it.
[1:4] 6 tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).
[1:4] 7 tc Most later witnesses (P Ψ Ï sy) have θεόν (qeon, “God”) after δεσπότην (despothn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despoth") was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (Ì72,78 א A B C 0251 33 81 323 1241 1739 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.
[1:4] 8 tn The terms “Master and Lord” both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. For more discussion see ExSyn 270-78. See also Titus 2:13 and 2 Pet 1:1
[18:7] 9 sn The earth heaved and shook. The imagery pictures an earthquake in which the earth’s surface rises and falls. The earthquake motif is common in OT theophanies of God as warrior and in ancient Near Eastern literary descriptions of warring gods and kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 160-62.
[18:7] 10 tn 2 Sam 22:8 has “heavens” which forms a merism with “earth” in the preceding line. The “foundations of the heavens” would be the mountains. However, the reading “foundations of the mountains” has a parallel in Deut 32:22.
[18:7] 11 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the three prefixed verbal forms with vav (ו) consecutive in the verse.
[77:18] 12 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
[3:6] 14 tn This verb has been traditionally understood as “measure” (from מוּד, mud), but the immediately following context (vv. 6b-7) favors the meaning “shake” from מָוד (mavd; see HALOT 555 s.v.).
[3:6] 15 tn Heb “makes [the nations] jump [in fear].”
[3:6] 16 tn Or “crumbled,” broke into pieces.”
[3:6] 17 tn Heb “ancient ways [or, “doings”] are his.” The meaning of this line is unclear. Traditionally it has been translated, “his ways are eternal.” However, in this context (see vv. 3, 7) it is more likely that the line speaks of the
[3:7] 18 tn Heb “under trouble I saw the tents of Cushan.”
[3:7] 19 tn R. D. Patterson takes תַּחַת אֲוֶן (takhat ’aven) in the first line as a place name, “Tahath-Aven.” (Nahum, Habakkuk, Zephaniah [WEC], 237.) In this case one may translate the verse as a tricolon: “I look at Tahath-Aven. The tents of Cushan are shaking, the tent curtains of the land of Midian.”
[3:8] 20 sn The following context suggests these questions should be answered, “Yes.” The rivers and the sea, symbolizing here the hostile nations (v. 12), are objects of the Lord’s anger (vv. 10, 15).
[3:8] 21 tn Heb “so that.” Here כִּי (ki) is resultative. See the note on the phrase “make it” in 2:18.
[3:8] 22 tn Heb “you mount your horses.” As the next line makes clear, the Lord is pictured here as a charioteer, not a cavalryman. Note NRSV here, “when you drove your horses, // your chariots to victory.”
[3:8] 23 tn Or “chariots of deliverance.”
[3:9] 24 tn Heb “[into] nakedness your bow is laid bare.”
[3:9] 25 tn Heb “sworn in are the arrow-shafts with a word.” The passive participle of שָׁבַע (shava’), “swear an oath,” also occurs in Ezek 21:23 ET (21:28 HT) referencing those who have sworn allegiance. Here the
[3:9] 26 tn Heb “[with] rivers you split open the earth.” A literal rendering like “You split the earth with rivers” (so NIV, NRSV) suggests geological activity to the modern reader, but in the present context of a violent thunderstorm, the idea of streams swollen to torrents by downpours better fits the imagery.
[3:10] 27 tn Heb “a heavy rain of waters passes by.” Perhaps the flash floods produced by the downpour are in view here.
[3:10] 28 sn The great deep, which is to be equated with the sea (vv. 8, 15), is a symbol of chaos and represents the Lord’s enemies.
[3:10] 29 sn Lifting the hands here suggests panic and is accompanied by a cry for mercy (see Ps 28:2; Lam 2:19). The forces of chaos cannot withstand the Lord’s power revealed in the storm.
[3:11] 30 tn Heb “in their lofty dwelling places.”
[3:11] 31 tn Or “at the light of your arrows they vanish.”
[3:11] 32 tn Heb “at the brightness of the lightning of your spear.”
[27:51] 33 tn Grk “And behold.”
[27:51] 34 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
[27:51] 35 tn Here καί (kai) has not been translated.
[28:2] 36 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.
[4:31] 37 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[4:31] 38 sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.
[4:31] 39 tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.
