Jude 1:11

1:11 Woe to them! For they have traveled down Cain’s path, ¹  and because of greed ²  have abandoned themselves ³  to ⁴  Balaam’s error; hence, ⁵  they will certainly perish ⁶  in Korah’s rebellion.

Jude 1:2

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

Jude 1:17

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ⁸  foretold by the apostles of our Lord Jesus Christ. ⁹ 

Jeremiah 40:9-12

40:9 Gedaliah, the son of Ahikam and grandson of Shaphan, took an oath so as to give them and their troops some assurance of safety. ¹⁰  “Do not be afraid to submit to the Babylonians. ¹¹  Settle down in the land and submit to the king of Babylon. Then things will go well for you. 40:10 I for my part will stay at Mizpah to represent you before the Babylonians ¹²  whenever they come to us. You for your part go ahead and harvest the wine, the dates, the figs, ¹³  and the olive oil, and store them in jars. Go ahead and settle down in the towns that you have taken over.” ¹⁴  40:11 Moreover, all the Judeans who were in Moab, Ammon, Edom, and all the other countries heard what had happened. They heard that the king of Babylon had allowed some people to stay in Judah and that he had appointed Gedaliah, the son of Ahikam and grandson of Shaphan, to govern them. 40:12 So all these Judeans returned to the land of Judah from the places where they had been scattered. They came to Gedaliah at Mizpah. Thus they harvested a large amount of wine and dates and figs. ¹⁵ 

Jeremiah 41:1-10

41:1 But in the seventh month ¹⁶  Ishmael, the son of Nethaniah and grandson of Elishama who was a member of the royal family and had been one of Zedekiah’s chief officers, came with ten of his men to Gedaliah son of Ahikam at Mizpah. While they were eating a meal together with him there at Mizpah, 41:2 Ishmael son of Nethaniah and the ten men who were with him stood up, pulled out their swords, and killed Gedaliah, the son of Ahikam and grandson of Shaphan. Thus Ishmael killed the man that the king of Babylon had appointed to govern the country. 41:3 Ishmael also killed all the Judeans ¹⁷  who were with Gedaliah at Mizpah and the Babylonian ¹⁸  soldiers who happened to be there. ¹⁹ 

41:4 On the day after Gedaliah had been murdered, before anyone even knew about it, 41:5 eighty men arrived from Shechem, Shiloh, and Samaria. ²⁰  They had shaved off their beards, torn their clothes, and cut themselves to show they were mourning. ²¹  They were carrying grain offerings and incense to present at the temple of the Lord in Jerusalem. ²²  41:6 Ishmael son of Nethaniah went out from Mizpah to meet them. He was pretending to cry ²³  as he walked along. When he met them, he said to them, “Come with me to meet Gedaliah son of Ahikam.” ²⁴  41:7 But as soon as they were inside the city, Ishmael son of Nethaniah and the men who were with him slaughtered them and threw their bodies ²⁵  in a cistern. 41:8 But there were ten men among them who said ²⁶  to Ishmael, “Do not kill us. For we will give you the stores of wheat, barley, olive oil, and honey we have hidden in a field. ²⁷  So he spared their lives and did not kill ²⁸  them along with the rest. ²⁹  41:9 Now the cistern where Ishmael threw all the dead bodies of those he had killed was a large one ³⁰  that King Asa had constructed as part of his defenses against King Baasha of Israel. ³¹  Ishmael son of Nethaniah filled it with dead bodies. ³²  41:10 Then Ishmael took captive all the people who were still left alive in Mizpah. This included the royal princesses ³³  and all the rest of the people in Mizpah that Nebuzaradan, the captain of the royal guard, had put under the authority of Gedaliah son of Ahikam. Ishmael son of Nethaniah took all these people captive and set out to cross over to the Ammonites.

Jeremiah 41:18

41:18 They were afraid of what the Babylonians might do ³⁴  because Ishmael son of Nethaniah had killed Gedaliah son of Ahikam, whom the king of Babylon had appointed to govern the country.

Jeremiah 42:14

42:14 You must not say, ‘No, we will not stay. Instead we will go and live in the land of Egypt where we will not face war, ³⁵  or hear the enemy’s trumpet calls, ³⁶  or starve for lack of food.’ ³⁷ 

Jeremiah 42:16

42:16 the wars you fear will catch up with you there in the land of Egypt. The starvation you are worried about will follow you there to ³⁸  Egypt. You will die there. ³⁹ 

Ezekiel 4:16-17

4:16 Then he said to me, “Son of man, I am about to remove the bread supply ⁴⁰  in Jerusalem. ⁴¹  They will eat their bread ration anxiously, and they will drink their water ration in terror 4:17 because they will lack bread and water. Each one will be terrified, and they will rot for their iniquity. ⁴² 

Ezekiel 12:18-19

12:18 “Son of man, eat your bread with trembling, ⁴³  and drink your water with anxious shaking. 12:19 Then say to the people of the land, ‘This is what the sovereign Lord says about the inhabitants of Jerusalem and of the land of Israel: They will eat their bread with anxiety and drink their water in fright, for their land will be stripped bare of all it contains because of the violence of all who live in it.

[1:11]  ¹ tn Or “they have gone the way of Cain.”

[1:11]  ² tn Grk “for wages.”

[1:11]  ³ tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).

[1:11]  ⁴ tn Or “in.”

[1:11]  ⁵ tn Grk “and.” See note on “perish” later in this verse.

[1:11]  ⁶ tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).

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

[1:17]  ⁸ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ⁹ sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.

[40:9]  ¹⁰ tn The words “so as to give them some assurance of safety” are not in the text but are generally understood by all commentators. This would be a case of substitution of cause for effect, the oath, put for the effect, the assurance of safety (NJPS translates directly “reassured them”).

[40:9]  ¹¹ tn Heb “Chaldeans.” See the study note on 21:4 for explanation.

[40:10]  ¹² tn Heb “Chaldeans.” See the study note on 21:4 for explanation.

[40:10]  ¹³ tn Heb “summer fruit.” “Summer fruit” is meaningless to most modern readers; dates and figs are what is involved.

[40:10]  ¹⁴ tn This plus “Things will go well with you” is in essence the substance of the oath. The pronouns are emphatic, “And I, behold I will stay…and you, you may gather.” The imperatives in the second half of the verse are more a form of permission than of command or advice (cf. NJPS, REB, TEV and compare the usage in 40:4 and the references in the translator’s note there).

[40:12]  ¹⁵ tn Heb “summer fruit.” “Summer fruit” is meaningless to most modern readers; dates and figs are what is involved.

[41:1]  ¹⁶ sn It is not altogether clear whether this is in the same year that Jerusalem fell or not. The wall was breached in the fourth month (= early July; 39:2) and Nebuzaradan came and burned the palace, the temple, and many of the houses and tore down the wall in the fifth month (= early August; 52:12). That would have left time between the fifth month and the seventh month (October) to gather in the harvest of grapes, dates and figs, and olives (40:12). However, many commentators feel that too much activity takes place in too short a time for this to have been in the same year and posit that it happened the following year or even five years later when a further deportation took place, possibly in retaliation for the murder of Gedaliah and the Babylonian garrison at Mizpah (52:30). The assassination of Gedaliah had momentous consequences and was commemorated in one of the post exilic fast days lamenting the fall of Jerusalem (Zech 8:19).

[41:3]  ¹⁷ sn All the Judeans. This can scarcely refer to all the Judeans who had rallied around Gedaliah at Mizpah because v. 10 later speaks of Ishmael carrying off “the rest of the people who were at Mizpah.” Probably what is meant is “all the Judeans and Babylonian soldiers” that were also at the meal. It is possible that this meal was intended to seal a covenant between Gedaliah and Ishmael of Ishmael’s allegiance to Gedaliah and his Babylonian overlords (cf. Gen 26:30-31; 31:53-54; Exod 24:11). In any case, this act of treachery and deceit was an extreme violation of the customs of hospitality practiced in the ancient Near East.

[41:3]  ¹⁸ tn Heb “Chaldean.” See the study note on 21:4 for explanation. There are two cases of apposition with the repetition of the preposition or of the sign of the accusative in this verse, e.g., “who were with him, [namely] with Gedaliah” and “all the Chaldeans who happened to be there, [namely] the soldiers.”

[41:3]  ¹⁹ tn Heb “were found there.” For this nuance of the verb see BDB 594 s.v. מָצָא Niph.2.c.

[41:5]  ²⁰ sn Shechem, Shiloh, and Samaria were all cities in the northern kingdom of Israel with important religious and political histories. When Israel was destroyed in 722 b.c., some of the Israelites had been left behind and some of the Judeans had taken up residence in these northern cities. People residing there had participated in the reforms of Hezekiah (2 Chr 30:11) and Josiah (2 Chr 34:9) and were evidently still faithfully following the Jewish calendar. They would have been on their way to Jerusalem to celebrate the Jewish New Year and the Feast of Tabernacles (Lev 23:34).

[41:5]  ²¹ tn The words “to show they were mourning” are not in the text but are implicit in the acts. They are supplied in the translation for clarification for readers who may not be familiar with ancient mourning customs.

[41:5]  ²² tn The words “in Jerusalem” are not in the text but are implicit. They are supplied in the translation for clarity.

[41:6]  ²³ tn Heb “he was weeping/crying.” The translation is intended to better reflect the situation.

[41:6]  ²⁴ tn Heb “Come to Gedaliah the son of Ahikam.” The words that are supplied in the translation are implicit to the situation and are added for clarity.

[41:7]  ²⁵ tn The words “and threw their bodies” result from the significant use of the preposition אֶל (’el, so GKC 384 §119.gg and BDB 39 s.v. אֶל 1). Hence the suggestion in BHS (fn a) that the Syriac and two Greek mss are reading a different text is not really a textual issue but a translational one; the versions are supplying the words for stylistic purposes as has been done here.

[41:8]  ²⁶ tn Heb “But there were ten men found among them and they said.” However, for the use of “were found” = “be, happened to be” see BDB 594 s.v. מָצָא 2.c and compare the usage in 41:3.

[41:8]  ²⁷ tn This sentence is a good example of the elliptical nature of some of the causal connections in the Hebrew Bible. All the Hebrew says literally is “For we have hidden stores of wheat, barley, olive oil, and honey in a field.” However, it is obvious that they are using this as their bargaining chip to prevent Ishmael and his men from killing them. For the use of “for” (כִּי, ki) for such elliptical thoughts see BDB 473-74 s.v. כִּי 3.c.

[41:8]  ²⁸ tn Or “So he refrained from killing them”; Heb “he refrained and did not kill them.”

[41:8]  ²⁹ tn Heb “in the midst of their brothers/fellow countrymen.”

[41:9]  ³⁰ tc The translation here follows the reading of the Greek version. The meaning of the Hebrew is uncertain; some understand it to mean “because of Gedaliah [i.e., to cover up the affair with Gedaliah]” and others understand it to mean “alongside of Gedaliah.” The translation presupposes that the Hebrew text reads בּוֹר גָּדוֹל הוּא (bor gadol hu’) in place of בְּיַד־גְּדַלְיָהוּ הוּא (bÿyad-gÿdalyahu). The meaning of בְּיַד (bÿyad) does not fit any of the normal ones given for this expression and those who retain the Hebrew text normally explain it as an unparalleled use of “because” or “in the affair of” (so NJPS) or a rare use meaning “near, by the side of “ (see BDB 391 s.v. יָד 5.d where only Ps 141:6 and Zech 4:12 are cited. BDB themselves suggest reading with the Greek version as the present translation does [so BDB 391 s.v. יָד 5.c(3)]). For the syntax presupposed by the Greek text which has been followed consult IBHS 298 §16.3.3d and 133 §8.4.2b. The first clause is a classifying clause with normal order of subject-predicate-copulative pronoun and it is followed by a further qualifying relative clause.

[41:9]  ³¹ sn It is generally agreed that the cistern referred to here is one of several that Asa dug for supplying water as part of the defense system constructed at Mizpah (cf. 1 Kgs 15:22; 2 Chr 16:6).

[41:9]  ³² tn Or “with corpses”; Heb “with the slain.”

[41:10]  ³³ tn Heb “the daughters of the king.” Most commentators do not feel that this refers to the actual daughters of Zedekiah since they would have been too politically important to have escaped exile with their father. As noted in the translator’s note on 36:26 this need not refer to the actual daughters of the king but may refer to other royal daughters, i.e., the daughters of other royal princes.

[41:18]  ³⁴ tn Verses 16-18a are a long complex sentence in the Hebrew text with some rather awkward placement of qualifying terms. In the Hebrew text these verses read: “41:16 And he took, Johanan…and all the army officers with him, all the people who were left alive which he [Johanan] had taken back from Ishmael son of Nethaniah from Mizpah after he [Ishmael] had killed Gedaliah…men, men of war, and women and children and court officials which he [Johanan] had brought back from Gibeon 41:17 and they went and they stayed at Geruth Kimham…to go to enter Egypt 41:18 because of the Chaldean because they were afraid of them because Ishmael…” The sentence has been broken down and restructured to reflect all the relevant data in shorter sentences which better conform with contemporary English style. There are a couple of places where the text and syntax are debated. Many modern English versions and commentaries read “They led off/took control of/took all survivors of the people whom Ishmael…had taken captive [reading שָׁבָה ֹאתָם (shavah ’otam) in place of הֵשִׁיב מֵאֵת (heshiv me’et), “whom he (Johanan) had taken back/rescued from Ishmael] from Mizpah after he had…” This is a decidedly smoother text but there is no manuscript or versional evidence for it and so it has been rejected here. Some commentators and English versions see the words “men of war” (“soldiers”) following the word “men” as appositional to that word and hence see only one category. However, there are no parallels to these words used in this kind of apposition. So the translation reflects two categories.

[42:14]  ³⁵ tn Heb “see [or experience] war.”

[42:14]  ³⁶ tn Heb “hear the sound of the trumpet.” The trumpet was used to gather the troops and to sound the alarm for battle.

[42:14]  ³⁷ tn Jer 42:13-14 are a long complex condition (protasis) whose consequence (apodosis) does not begin until v. 15. The Hebrew text of vv. 13-14 reads: 42:13 “But if you say [or continue to say (the form is a participle)], ‘We will not stay in this land’ with the result that you do not obey [or “more literally, do not hearken to the voice of] the Lord your God, 42:14 saying, ‘No, but to the land of Egypt we will go where we…and there we will live,’ 42:15 now therefore hear the word of the Lord…” The sentence has been broken up and restructured to better conform with contemporary English style but an attempt has been made to maintain the contingencies and the qualifiers that are in the longer Hebrew original.

[42:16]  ³⁸ tn Or “will follow you right into Egypt,” or “will dog your steps all the way to Egypt”; Heb “cling after.” This is the only case of this verb with this preposition in the Qal stem. However, it is used with this preposition several times in the Hiphil, all with the meaning of “to pursue closely.” See BDB 180 s.v. דָּבַק Hiph.2 and compare Judg 20:45; 1 Sam 14:22; 1 Chr 10:2.

[42:16]  ³⁹ tn The repetition of the adverb “there” in the translation of vv. 14, 16 is to draw attention to the rhetorical emphasis on the locale of Egypt in the original text of both v. 14 and v. 16. In v. 14 they say, “to the land of Egypt we will go…and there we will live.” In v. 16 God says, “wars…there will catch up with you…the hunger…there will follow after you…and there you will die.” God rhetorically denies their focus on Egypt as a place of safety and of relative prosperity. That can only be found in Judah under the protective presence of the Lord (vv. 10-12).

[4:16]  ⁴⁰ tn Heb, “break the staff of bread.” The bread supply is compared to a staff that one uses for support.

[4:16]  ⁴¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:17]  ⁴² tn Or “in their punishment.” Ezek 4:16-17 alludes to Lev 26:26, 39. The phrase “in/for [a person’s] iniquity” occurs fourteen times in Ezekiel: here, 3:18, 19; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.”

[12:18]  ⁴³ tn The Hebrew term normally refers to an earthquake (see 1 Kgs 19:11; Amos 1:1).