Leviticus 26:14-15

The Consequences of Disobedience

26:14 “‘If, however, ¹  you do not obey me and keep ²  all these commandments – 26:15 if you reject my statutes and abhor my regulations so that you do not keep ³  all my commandments and you break my covenant –

Jude 1:17-20

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ⁴  foretold by the apostles of our Lord Jesus Christ. ⁵  1:18 For they said to you, “In the end time there will come ⁶  scoffers, propelled by their own ungodly desires.” ⁷  1:19 These people are divisive, ⁸  worldly, ⁹  devoid of the Spirit. ¹⁰  1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ¹¹ 

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ¹² 

Jude 1:9-10

1:9 But even ¹³  when Michael the archangel ¹⁴  was arguing with the devil and debating with him ¹⁵  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!” 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. ¹⁶ 

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ¹⁷ 

Jude 1:11-17

1:11 Woe to them! For they have traveled down Cain’s path, ¹⁸  and because of greed ¹⁹  have abandoned themselves ²⁰  to ²¹  Balaam’s error; hence, ²²  they will certainly perish ²³  in Korah’s rebellion. 1:12 These men are ²⁴  dangerous reefs ²⁵  at your love feasts, ²⁶  feasting without reverence, ²⁷  feeding only themselves. ²⁸  They are ²⁹  waterless ³⁰  clouds, carried along by the winds; autumn trees without fruit ³¹  – twice dead, ³²  uprooted; 1:13 wild sea waves, ³³  spewing out the foam of ³⁴  their shame; ³⁵  wayward stars ³⁶  for whom the utter depths of eternal darkness ³⁷  have been reserved.

1:14 Now Enoch, the seventh in descent beginning with Adam, ³⁸  even prophesied of them, ³⁹  saying, “Look! The Lord is coming ⁴⁰  with thousands and thousands ⁴¹  of his holy ones, 1:15 to execute judgment on ⁴²  all, and to convict every person ⁴³  of all their thoroughly ungodly deeds ⁴⁴  that they have committed, ⁴⁵  and of all the harsh words that ungodly sinners have spoken against him.” ⁴⁶  1:16 These people are grumblers and ⁴⁷  fault-finders who go ⁴⁸  wherever their desires lead them, ⁴⁹  and they give bombastic speeches, ⁵⁰  enchanting folks ⁵¹  for their own gain. ⁵² 

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ⁵³  foretold by the apostles of our Lord Jesus Christ. ⁵⁴ 

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ⁵⁵ 

Jude 1:14-17

1:14 Now Enoch, the seventh in descent beginning with Adam, ⁵⁶  even prophesied of them, ⁵⁷  saying, “Look! The Lord is coming ⁵⁸  with thousands and thousands ⁵⁹  of his holy ones, 1:15 to execute judgment on ⁶⁰  all, and to convict every person ⁶¹  of all their thoroughly ungodly deeds ⁶²  that they have committed, ⁶³  and of all the harsh words that ungodly sinners have spoken against him.” ⁶⁴  1:16 These people are grumblers and ⁶⁵  fault-finders who go ⁶⁶  wherever their desires lead them, ⁶⁷  and they give bombastic speeches, ⁶⁸  enchanting folks ⁶⁹  for their own gain. ⁷⁰ 

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ⁷¹  foretold by the apostles of our Lord Jesus Christ. ⁷² 

Nehemiah 1:7

1:7 We have behaved corruptly against you, not obeying the commandments, the statutes, and the judgments that you commanded your servant Moses.

Nehemiah 9:26

9:26 “Nonetheless they grew disobedient and rebelled against you; they disregarded your law. ⁷³  They killed your prophets who had solemnly admonished them in order to cause them to return to you. They committed atrocious blasphemies.

Nehemiah 9:29-30

9:29 And you solemnly admonished them in order to return them to your law, but they behaved presumptuously and did not obey your commandments. They sinned against your ordinances – those by which an individual, if he obeys them, ⁷⁴  will live. They boldly turned from you; ⁷⁵  they rebelled ⁷⁶  and did not obey. 9:30 You prolonged your kindness ⁷⁷  with them for many years, and you solemnly admonished them by your Spirit through your prophets. Still they paid no attention, ⁷⁸  so you delivered them into the hands of the neighboring peoples. ⁷⁹ 

Isaiah 5:24-25

5:24 Therefore, as flaming fire ⁸⁰  devours straw,

and dry grass disintegrates in the flames,

so their root will rot,

and their flower will blow away like dust. ⁸¹ 

For they have rejected the law of the Lord who commands armies,

they have spurned the commands ⁸²  of the Holy One of Israel. ⁸³ 

5:25 So the Lord is furious ⁸⁴  with his people;

he lifts ⁸⁵  his hand and strikes them.

The mountains shake,

and corpses lie like manure ⁸⁶  in the middle of the streets.

Despite all this, his anger does not subside,

and his hand is ready to strike again. ⁸⁷ 

Jeremiah 8:9

8:9 Your wise men will be put to shame.

They will be dumbfounded and be brought to judgment. ⁸⁸ 

Since they have rejected the word of the Lord,

what wisdom do they really have?

Ezekiel 16:1-63

God’s Unfaithful Bride

16:1 The word of the Lord came to me: 16:2 “Son of man, confront Jerusalem ⁸⁹  with her abominable practices 16:3 and say, ‘This is what the sovereign Lord says to Jerusalem: Your origin and your birth were in the land of the Canaanites; your father was an Amorite and your mother a Hittite. 16:4 As for your birth, on the day you were born your umbilical cord was not cut, nor were you washed in water; ⁹⁰  you were certainly not rubbed down with salt, nor wrapped with blankets. ⁹¹  16:5 No eye took pity on you to do even one of these things for you to spare you; ⁹²  you were thrown out into the open field ⁹³  because you were detested on the day you were born.

16:6 “‘I passed by you and saw you kicking around helplessly in your blood. I said to you as you lay there in your blood, “Live!” I said to you as you lay there in your blood, “Live!” ⁹⁴  16:7 I made you plentiful like sprouts in a field; you grew tall and came of age so that you could wear jewelry. Your breasts had formed and your hair had grown, but you were still naked and bare.

16:8 “‘Then I passed by you and watched you, noticing ⁹⁵  that you had reached the age for love. ⁹⁶  I spread my cloak ⁹⁷  over you and covered your nakedness. I swore a solemn oath to you and entered into a marriage covenant with you, declares the sovereign Lord, and you became mine.

16:9 “‘Then I bathed you in water, washed the blood off you, and anointed you with fragrant oil. 16:10 I dressed you in embroidered clothing and put fine leather sandals on your feet. I wrapped you with fine linen and covered you with silk. 16:11 I adorned you with jewelry. I put bracelets on your hands and a necklace around your neck. 16:12 I put a ring in your nose, earrings on your ears, and a beautiful crown on your head. 16:13 You were adorned with gold and silver, while your clothing was of fine linen, silk, and embroidery. You ate the finest flour, honey, and olive oil. You became extremely beautiful and attained the position of royalty. 16:14 Your fame ⁹⁸  spread among the nations because of your beauty; your beauty was perfect because of the splendor which I bestowed on you, declares the sovereign Lord. ⁹⁹ 

16:15 “‘But you trusted in your beauty and capitalized on your fame by becoming a prostitute. You offered your sexual favors to every man who passed by so that your beauty ¹⁰⁰  became his. 16:16 You took some of your clothing and made for yourself decorated high places; you engaged in prostitution on them. You went to him to become his. ¹⁰¹  16:17 You also took your beautiful jewelry, made of my gold and my silver I had given to you, and made for yourself male images and engaged in prostitution ¹⁰²  with them. 16:18 You took your embroidered clothing and used it to cover them; you offered my olive oil and my incense to them. 16:19 As for my food that I gave you – the fine flour, olive oil, and honey I fed you – you placed it before them as a soothing aroma. That is exactly what happened, declares the sovereign Lord.

16:20 “‘You took your sons and your daughters whom you bore to me and you sacrificed them ¹⁰³  as food for the idols to eat. As if your prostitution not enough, 16:21 you slaughtered my children and sacrificed them to the idols. ¹⁰⁴  16:22 And with all your abominable practices and prostitution you did not remember the days of your youth when you were naked and bare, kicking around in your blood.

16:23 “‘After all of your evil – “Woe! Woe to you!” declares the sovereign Lord – 16:24 you built yourself a chamber ¹⁰⁵  and put up a pavilion ¹⁰⁶  in every public square. 16:25 At the head of every street you erected your pavilion and you disgraced ¹⁰⁷  your beauty when you spread ¹⁰⁸  your legs to every passerby and multiplied your promiscuity. 16:26 You engaged in prostitution with the Egyptians, your sexually aroused neighbors, ¹⁰⁹  multiplying your promiscuity and provoking me to anger. 16:27 So see here, I have stretched out my hand against you and cut off your rations. I have delivered you into the power of those who hate you, the daughters of the Philistines, who were ashamed by your obscene conduct. 16:28 You engaged in prostitution with the Assyrians because your sexual desires were insatiable; you prostituted yourself with them and yet you were still not satisfied. 16:29 Then you multiplied your promiscuity to the land of merchants, Babylonia, ¹¹⁰  but you were not satisfied there either.

16:30 “‘How sick is your heart, declares the sovereign Lord, when you perform all of these acts, the deeds of a bold prostitute. 16:31 When you built your chamber at the head of every street and put up your pavilion in every public square, you were not like a prostitute, because you scoffed at payment. ¹¹¹ 

16:32 “‘Adulterous wife, who prefers strangers instead of her own husband! 16:33 All prostitutes receive payment, ¹¹²  but instead you give gifts to every one of your lovers. You bribe them to come to you from all around for your sexual favors! 16:34 You were different from other prostitutes ¹¹³  because no one solicited you. When you gave payment and no payment was given to you, you became the opposite!

16:35 “‘Therefore O prostitute, hear the word of the Lord: 16:36 This is what the sovereign Lord says: Because your lust ¹¹⁴  was poured out and your nakedness was uncovered in your prostitution with your lovers, and because of all your detestable idols, and because of the blood of your children you have given to them, 16:37 therefore, take note: I am about to gather all your lovers whom you enjoyed, both all those you loved and all those you hated. I will gather them against you from all around, and I will expose your nakedness to them, and they will see all your nakedness. ¹¹⁵  16:38 I will punish you as an adulteress and murderer deserves. ¹¹⁶  I will avenge your bloody deeds with furious rage. ¹¹⁷  16:39 I will give you into their hands and they will destroy your chambers and tear down your pavilions. They will strip you of your clothing and take your beautiful jewelry and leave you naked and bare. 16:40 They will summon a mob who will stone you and hack you in pieces with their swords. 16:41 They will burn down your houses and execute judgments on you in front of many women. Thus I will put a stop to your prostitution, and you will no longer give gifts to your clients. ¹¹⁸  16:42 I will exhaust my rage on you, and then my fury will turn from you. I will calm down and no longer be angry.

16:43 “‘Because you did not remember the days of your youth and have enraged me with all these deeds, I hereby repay you for what you have done, ¹¹⁹  declares the sovereign Lord. Have you not engaged in prostitution on top of all your other abominable practices?

16:44 “‘Observe – everyone who quotes proverbs will quote this proverb about you: “Like mother, like daughter.” 16:45 You are the daughter of your mother, who detested her husband and her sons, and you are the sister of your sisters who detested their husbands and their sons. Your mother was a Hittite and your father an Amorite. 16:46 Your older sister was Samaria, who lived north ¹²⁰  of you with her daughters, and your younger sister, who lived south ¹²¹  of you, was Sodom ¹²²  with her daughters. 16:47 Have you not copied their behavior ¹²³  and practiced their abominable deeds? In a short time ¹²⁴  you became even more depraved in all your conduct than they were! 16:48 As surely as I live, declares the sovereign Lord, your sister Sodom and her daughters never behaved as wickedly as you and your daughters have behaved.

16:49 “‘See here – this was the iniquity ¹²⁵  of your sister Sodom: She and her daughters had majesty, abundance of food, and enjoyed carefree ease, but they did not help ¹²⁶  the poor and needy. 16:50 They were haughty and practiced abominable deeds before me. Therefore when I saw it I removed them. 16:51 Samaria has not committed half the sins you have; you have done more abominable deeds than they did. ¹²⁷  You have made your sisters appear righteous with all the abominable things you have done. 16:52 So now, bear your disgrace, because you have given your sisters reason to justify their behavior. ¹²⁸  Because the sins you have committed were more abominable than those of your sisters; they have become more righteous than you. So now, be ashamed and bear the disgrace of making your sisters appear righteous.

16:53 “‘I will restore their fortunes, the fortunes of Sodom and her daughters, and the fortunes of Samaria and her daughters (along with your fortunes among them), 16:54 so that you may bear your disgrace and be ashamed of all you have done in consoling them. 16:55 As for your sisters, Sodom and her daughters will be restored to their former status, Samaria and her daughters will be restored to their former status, and you and your daughters will be restored to your former status. 16:56 In your days of majesty, ¹²⁹  was not Sodom your sister a byword in your mouth, 16:57 before your evil was exposed? Now you have become an object of scorn to the daughters of Aram ¹³⁰  and all those around her and to the daughters of the Philistines – those all around you who despise you. 16:58 You must bear your punishment for your obscene conduct and your abominable practices, declares the Lord.

16:59 “‘For this is what the sovereign Lord says: I will deal with you according to what you have done when you despised your oath by breaking your covenant. 16:60 Yet I will remember the covenant I made with you in the days of your youth, and I will establish a lasting ¹³¹  covenant with you. 16:61 Then you will remember your conduct, and be ashamed when you receive your older and younger sisters. I will give them to you as daughters, but not on account of my covenant with you. 16:62 I will establish my covenant with you, and then you will know that I am the Lord. 16:63 Then you will remember, be ashamed, and remain silent ¹³²  when I make atonement for all you have done, ¹³³  declares the sovereign Lord.’”

Ezekiel 20:13

20:13 But the house of Israel rebelled against me in the wilderness; they did not follow my statutes and they rejected my regulations (the one who obeys them will live by them), and they utterly desecrated my Sabbaths. So I decided to pour out ¹³⁴  my rage on them in the wilderness and destroy them. ¹³⁵ 

Ezekiel 20:16

20:16 I did this ¹³⁶  because they rejected my regulations, did not follow my statutes, and desecrated my Sabbaths; for their hearts followed their idols. ¹³⁷ 

Ezekiel 20:24

20:24 I did this ¹³⁸  because they did not observe my regulations, they rejected my statutes, they desecrated my Sabbaths, and their eyes were fixed on ¹³⁹  their fathers’ idols.

Ezekiel 22:8

22:8 You have despised my holy things and desecrated my Sabbaths!

Ezekiel 23:11-21

23:11 “Her sister Oholibah watched this, ¹⁴⁰  but she became more corrupt in her lust than her sister had been, and her acts of prostitution were more numerous than those of her sister. 23:12 She lusted after the Assyrians – governors and officials, warriors in full armor, horsemen riding on horses, all of them desirable young men. 23:13 I saw that she was defiled; both of them followed the same path. 23:14 But she increased her prostitution. She saw men carved on the wall, images of the Chaldeans carved in bright red, ¹⁴¹  23:15 wearing belts on their waists and flowing turbans on their heads, all of them looking like officers, the image of Babylonians ¹⁴²  whose native land is Chaldea. 23:16 When she saw them, ¹⁴³  she lusted after them and sent messengers to them in Chaldea. ¹⁴⁴  23:17 The Babylonians crawled into bed with her. ¹⁴⁵  They defiled her with their lust; after she was defiled by them, she ¹⁴⁶  became disgusted with them. 23:18 When she lustfully exposed her nakedness, ¹⁴⁷  I ¹⁴⁸  was disgusted with her, just as I ¹⁴⁹  had been disgusted with her sister. 23:19 Yet she increased her prostitution, remembering the days of her youth when she engaged in prostitution in the land of Egypt. 23:20 She lusted after their genitals – as large as those of donkeys, ¹⁵⁰  and their seminal emission was as strong as that of stallions. 23:21 This is how you assessed ¹⁵¹  the obscene conduct of your youth, when the Egyptians fondled ¹⁵²  your nipples and squeezed ¹⁵³  your young breasts.

Daniel 9:5-12

9:5 we have sinned! We have done what is wrong and wicked; we have rebelled by turning away from your commandments and standards. 9:6 We have not paid attention to your servants the prophets, who spoke by your authority ¹⁵⁴  to our kings, our leaders, and our ancestors, ¹⁵⁵  and to all the inhabitants ¹⁵⁶  of the land as well.

9:7 “You are righteous, ¹⁵⁷  O Lord, but we are humiliated this day ¹⁵⁸  – the people ¹⁵⁹  of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you. 9:8 O LORD, we have been humiliated ¹⁶⁰  – our kings, our leaders, and our ancestors – because we have sinned against you. 9:9 Yet the Lord our God is compassionate and forgiving, ¹⁶¹  even though we have rebelled against him. 9:10 We have not obeyed ¹⁶²  the LORD our God by living according to ¹⁶³  his laws ¹⁶⁴  that he set before us through his servants the prophets.

9:11 “All Israel has broken ¹⁶⁵  your law and turned away by not obeying you. ¹⁶⁶  Therefore you have poured out on us the judgment solemnly threatened ¹⁶⁷  in the law of Moses the servant of God, for we have sinned against you. ¹⁶⁸  9:12 He has carried out his threats ¹⁶⁹  against us and our rulers ¹⁷⁰  who were over ¹⁷¹  us by bringing great calamity on us – what has happened to Jerusalem has never been equaled under all heaven!

Daniel 9:1

Daniel Prays for His People

9:1 In the first year of Darius ¹⁷²  son of Ahasuerus, ¹⁷³  who was of Median descent and who had been ¹⁷⁴  appointed king over the Babylonian ¹⁷⁵  empire –

Daniel 4:8

4:8 Later Daniel entered (whose name is Belteshazzar after the name of my god, ¹⁷⁶  and in whom there is a spirit of the holy gods). I recounted the dream for him as well,

[26:14]  ¹ tn Heb “And if.”

[26:14]  ² tn Heb “and do not do.”

[26:15]  ³ tn Heb “to not do.”

[1:17]  ⁴ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ⁵ 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.

[1:18]  ⁶ tn Grk “be.”

[1:18]  ⁷ tn Grk “going according to their own desires of ungodliness.”

[1:19]  ⁸ tn Grk “these are the ones who cause divisions.”

[1:19]  ⁹ tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).

[1:19]  ¹⁰ tn Grk “not having [the] Spirit.”

[1:20]  ¹¹ tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

[1:2]  ¹² tn Grk “may mercy and peace and love be multiplied to you.”

[1:9]  ¹³ tn The word “even” is not in Greek; it is implied by the height of the contrast.

[1:9]  ¹⁴ sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

[1:9]  ¹⁵ tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”

[1:10]  ¹⁶ tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.

[1:2]  ¹⁷ tn Grk “may mercy and peace and love be multiplied to you.”

[1:11]  ¹⁸ tn Or “they have gone the way of Cain.”

[1:11]  ¹⁹ tn Grk “for wages.”

[1:11]  ²⁰ 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]  ²¹ tn Or “in.”

[1:11]  ²² tn Grk “and.” See note on “perish” later in this verse.

[1:11]  ²³ 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).

[1:12]  ²⁴ tn Grk “these are the men who are.”

[1:12]  ²⁵ tn Though σπιλάδες (spilades) is frequently translated “blemishes” or “stains,” such is actually a translation of the Greek word σπίλοι (spiloi). The two words are quite similar, especially in their root or lexical forms (σπιλάς [spila"] and σπίλος [spilos] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι. But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13, the term used is indeed σπίλος. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word σπιλάς was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as “rocks” – as pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that σπιλάδες here means “hidden rocks.” Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.

[1:12]  ²⁶ tc Several witnesses (A C^vid 1243 1846 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatai", “deceptions”) for ἀγάπαις (agapai", “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and should therefore be considered original.

[1:12]  ²⁷ tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22.

[1:12]  ²⁸ tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainw) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.

[1:12]  ²⁹ tn “They are” is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before “They are.” English usage requires breaking this into more than one sentence.

[1:12]  ³⁰ tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).

[1:12]  ³¹ sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.

[1:12]  ³² tn Grk “having died twice.”

[1:13]  ³³ tn Grk “wild waves of the sea.”

[1:13]  ³⁴ tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”

[1:13]  ³⁵ tn Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.

[1:13]  ³⁶ sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.

[1:13]  ³⁷ tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.

[1:14]  ³⁸ tn Grk “the seventh from Adam.”

[1:14]  ³⁹ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ⁴⁰ tn Grk “has come,” a proleptic aorist.

[1:14]  ⁴¹ tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

[1:15]  ⁴² tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).

[1:15]  ⁴³ tn Or “soul.”

[1:15]  ⁴⁴ tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.

[1:15]  ⁴⁵ tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebew) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.

[1:15]  ⁴⁶ sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.

[1:16]  ⁴⁷ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ⁴⁸ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ⁴⁹ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ⁵⁰ tn Grk “and their mouth speaks bombastic things.”

[1:16]  ⁵¹ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ⁵² tn Or “to their own advantage.”

[1:17]  ⁵³ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ⁵⁴ 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.

[1:2]  ⁵⁵ tn Grk “may mercy and peace and love be multiplied to you.”

[1:14]  ⁵⁶ tn Grk “the seventh from Adam.”

[1:14]  ⁵⁷ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ⁵⁸ tn Grk “has come,” a proleptic aorist.

[1:14]  ⁵⁹ tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

[1:15]  ⁶⁰ tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).

[1:15]  ⁶¹ tn Or “soul.”

[1:15]  ⁶² tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.

[1:15]  ⁶³ tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebew) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.

[1:15]  ⁶⁴ sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.

[1:16]  ⁶⁵ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ⁶⁶ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ⁶⁷ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ⁶⁸ tn Grk “and their mouth speaks bombastic things.”

[1:16]  ⁶⁹ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ⁷⁰ tn Or “to their own advantage.”

[1:17]  ⁷¹ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ⁷² 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.

[9:26]  ⁷³ tn Heb “they cast your law behind their backs.”

[9:29]  ⁷⁴ tn Heb “if a man keep.” See note on the word “obey” in Neh 1:5.

[9:29]  ⁷⁵ tn Heb “they gave a stubborn shoulder.”

[9:29]  ⁷⁶ tn Heb “they stiffened their neck.”

[9:30]  ⁷⁷ tn The Hebrew expression here is elliptical. The words “your kindness” are not included in the Hebrew text, but have been supplied in the translation for clarity.

[9:30]  ⁷⁸ tn Heb “did not give ear to.”

[9:30]  ⁷⁹ tn Heb “the peoples of the lands.”

[5:24]  ⁸⁰ tn Heb “a tongue of fire” (so NASB), referring to a tongue-shaped flame.

[5:24]  ⁸¹ sn They are compared to a flowering plant that withers quickly in a hot, arid climate.

[5:24]  ⁸² tn Heb “the word.”

[5:24]  ⁸³ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[5:25]  ⁸⁴ tn Heb “the anger of the Lord rages.”

[5:25]  ⁸⁵ tn Or “extends”; KJV, ASV “he hath stretched forth.”

[5:25]  ⁸⁶ tn Or “garbage” (NCV, CEV, NLT); NAB, NASB, NIV “refuse.”

[5:25]  ⁸⁷ tn Heb “in all this his anger is not turned, and still his hand is outstretched.”

[8:9]  ⁸⁸ tn Heb “be trapped.” However, the word “trapped” generally carries with it the connotation of divine judgment. See BDB 540 s.v. לָכַד Niph.2, and compare usage in Jer 6:11 for support. The verbs in the first two lines are again the form of the Hebrew verb that emphasizes that the action is as good as done (Hebrew prophetic perfects).

[16:2]  ⁸⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ⁹⁰ tn Heb “in water you were not washed for cleansing” or “with water you were not washed smooth” (see D. I. Block, Ezekiel [NICOT], 1:473, n. 57, for a discussion of possible meanings of this hapax legomenon).

[16:4]  ⁹¹ sn Arab midwives still cut the umbilical cords of infants and then proceed to apply salt and oil to their bodies.

[16:5]  ⁹² sn These verbs, “pity” and “spare,” echo the judgment oracles in 5:11; 7:4, 9; 8:18; 9:5, 10.

[16:5]  ⁹³ sn A similar concept is found in Deut 32:10.

[16:6]  ⁹⁴ tc The translation reflects the Hebrew text, which repeats the statement, perhaps for emphasis. However, a few medieval Hebrew manuscripts, the Old Greek, and the Syriac do not include the repetition. The statement could have been accidentally repeated or the second occurrence could have been accidentally omitted. Based on the available evidence it is difficult to know which is more likely.

[16:8]  ⁹⁵ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a participle.

[16:8]  ⁹⁶ tn See similar use of this term in Ezek 23:17; Prov 7:16; Song of Songs 4:10; 7:13.

[16:8]  ⁹⁷ tn Heb “wing” or “skirt.” The gesture symbolized acquiring a woman in early Arabia (similarly, see Deut 22:30; Ruth 3:9).

[16:14]  ⁹⁸ tn Heb “name.”

[16:14]  ⁹⁹ sn The description of the nation Israel in vv. 10-14 recalls the splendor of the nation’s golden age under King Solomon.

[16:15]  ¹⁰⁰ tn Heb “it” (so KJV, ASV); the referent (the beauty in which the prostitute trusted, see the beginning of the verse) has been specified in the translation for clarity.

[16:16]  ¹⁰¹ tc The text as written in the MT is incomprehensible (“not coming [plural] and he will not”). Driver has suggested a copying error of similar-sounding words, specifically לֹא (lo’) for לוֹ (lo). The feminine participle בָאוֹת (va’ot) has also been read as the feminine perfect בָאת (va’t). See L. C. Allen, Ezekiel (WBC), 1:228, n. 15.b, and D. I. Block, Ezekiel (NICOT), 1:486, n. 137.

[16:17]  ¹⁰² tn Or perhaps “and worshiped them,” if the word “prostitution” is understood in a figurative rather than a literal sense (cf. CEV, NLT).

[16:20]  ¹⁰³ sn The sacrifice of children was prohibited in Lev 18:21; 20:2; Deut 12:31; 18:10.

[16:21]  ¹⁰⁴ tn Heb “and you gave them, by passing them through to them.” Some believe this alludes to the pagan practice of making children pass through the fire.

[16:24]  ¹⁰⁵ tn The Hebrew גֶּב (gev) may represent more than one word, each rare in the Old Testament. It may refer to a “mound” or to “rafters.” The LXX, Syriac, and Vulgate interpret this as a brothel.

[16:24]  ¹⁰⁶ tn Or “lofty place” (NRSV). See L. C. Allen, Ezekiel (WBC), 1:229, and B. Lang, Frau Weisheit, 137.

[16:25]  ¹⁰⁷ tn Heb “treated as if abominable,” i.e., repudiated.

[16:25]  ¹⁰⁸ tn The only other occurrence of the Hebrew root is found in Prov 13:3 in reference to the talkative person who habitually “opens wide” his lips.

[16:26]  ¹⁰⁹ tn Heb “your neighbors, large of flesh.” The word “flesh” is used here of the genitals. It may simply refer to the size of their genitals in general, or, as the translation suggests, depicts them as sexually aroused.

[16:29]  ¹¹⁰ tn Heb “Chaldea.” The name of the tribal group ruling Babylon (“Chaldeans”) and the territory from which they originated (“Chaldea”) is used as metonymy for the whole empire of Babylon.

[16:31]  ¹¹¹ tn The Hebrew term, which also occurs in vv. 34 and 41 of this chapter, always refers to the payment of a prostitute (Deut 23:19; Isa 23:17; Hos 9:1; Mic 1:7).

[16:33]  ¹¹² tn The Hebrew word occurs only here in the OT.

[16:34]  ¹¹³ tn Heb “With you it was opposite of women in your prostitution.”

[16:36]  ¹¹⁴ tn The Hebrew word occurs only here in the OT.

[16:37]  ¹¹⁵ sn Harlots suffered degradation when their nakedness was exposed (Jer 13:22, 26; Hos 2:12; Nah 3:5).

[16:38]  ¹¹⁶ tn Heb “and I will judge you (with) the judgments of adulteresses and of those who shed blood.”

[16:38]  ¹¹⁷ tn Heb “and I will give you the blood of rage and zeal.”

[16:41]  ¹¹⁸ tn The words “to your clients” are not in the Hebrew text but are implied.

[16:43]  ¹¹⁹ tn Heb “your way on (your) head I have placed.”

[16:46]  ¹²⁰ tn Heb “left.”

[16:46]  ¹²¹ tn Heb “right.”

[16:46]  ¹²² sn Sodom was the epitome of evil (Deut 29:23; 32:32; Isa 1:9-10; 3:9; Jer 23:14; Lam 4:6; Matt 10:15; 11:23-24; Jude 7).

[16:47]  ¹²³ tn Heb “walked in their ways.”

[16:47]  ¹²⁴ tn The Hebrew expression has a temporal meaning as illustrated by the use of the phrase in 2 Chr 12:7.

[16:49]  ¹²⁵ tn Or “guilt.”

[16:49]  ¹²⁶ tn Heb “strengthen the hand of.”

[16:51]  ¹²⁷ tn Or “you have multiplied your abominable deeds beyond them.”

[16:52]  ¹²⁸ tn Heb “because you have interceded for your sisters with your sins.”

[16:56]  ¹²⁹ tn Or “pride.”

[16:57]  ¹³⁰ tc So MT, LXX, and Vulgate; many Hebrew mss and Syriac read “Edom.”

[16:60]  ¹³¹ tn Or “eternal.”

[16:63]  ¹³² tn Heb “and your mouth will not be open any longer.”

[16:63]  ¹³³ tn Heb “when I make atonement for you for all which you have done.”

[20:13]  ¹³⁴ tn Heb “and I said/thought to pour out.”

[20:13]  ¹³⁵ tn Heb “to bring them to an end.”

[20:16]  ¹³⁶ tn The words “I did this” are not in the Hebrew text, but are supplied for stylistic reasons. Verses 15-16 are one long sentence in the Hebrew text. The translation divides this sentence into two for stylistic reasons.

[20:16]  ¹³⁷ tn Heb “for after their idols their heart was going.” The use of the active participle (“was going”) in the Hebrew text draws attention to the ongoing nature of their idolatrous behavior.

[20:24]  ¹³⁸ tn The words “I did this” are not in the Hebrew text, but are supplied for stylistic reasons. Verses 23-24 are one long sentence in the Hebrew text. The translation divides this sentence into two for stylistic reasons.

[20:24]  ¹³⁹ tn Or “they worshiped” (NCV, TEV, CEV); Heb “their eyes were on” or “were after” (cf. v. 16).

[23:11]  ¹⁴⁰ tn The word “this” is not in the original text.

[23:14]  ¹⁴¹ tn The only other occurrence of the Hebrew term is in Jer 22:14.

[23:15]  ¹⁴² tn Heb “the sons of Babel.”

[23:16]  ¹⁴³ tn Heb “at the appearance of her eyes.”

[23:16]  ¹⁴⁴ sn The Chaldeans were prominent tribal groups of Babylonia. The imagery is reminiscent of events in the reigns of Hezekiah (2 Kgs 20:12-15) and Jehoiakim (2 Kgs 23:34-24:1).

[23:17]  ¹⁴⁵ tn Heb “The sons of Babel came to her on a bed of love.”

[23:17]  ¹⁴⁶ tn Heb “her soul.”

[23:18]  ¹⁴⁷ tn Heb “She exposed her harlotry and she exposed her nakedness.”

[23:18]  ¹⁴⁸ tn Heb “my soul.”

[23:18]  ¹⁴⁹ tn Heb “my soul.”

[23:20]  ¹⁵⁰ tn Heb “She lusted after their concubines (?) whose flesh was the flesh of donkeys.” The phrase “their concubines” is extremely problematic here. The pronoun is masculine plural, suggesting that the Egyptian men are in view, but how concubines would fit into the picture envisioned here is not clear. Some suggest that Ezekiel uses the term in an idiomatic sense of “paramour,” but this still fails to explain how the pronoun relates to the noun. It is more likely that the term refers here to the Egyptians’ genitals. The relative pronoun that follows introduces a more specific description of their genitals.

[23:21]  ¹⁵¹ tn Or “you took note of.” The Hebrew verb פָּקַד (paqad) in the Qal implies evaluating something and then acting in light of that judgment; here the prophet depicts Judah as approving of her youthful unfaithfulness and then magnifying it at the present time. Some translations assume the verb should be repointed as a Niphal, rendering “you missed” or by extension “you longed for,” but such an extension of the Niphal “to be missing” is otherwise unattested.

[23:21]  ¹⁵² tn Heb “when (they) did,” but the verb makes no sense here and is better emended to “when (they) fondled,” a verb used in vv. 3 and 8. See L. C. Allen, Ezekiel (WBC), 2:43.

[23:21]  ¹⁵³ tn Heb “for the sake of,” but the expression is awkward and is better emended to read “to squeeze.” See L. C. Allen, Ezekiel (WBC), 2:43.

[9:6]  ¹⁵⁴ tn Heb “in your name.” Another option is to translate, “as your representatives.”

[9:6]  ¹⁵⁵ tn Heb “our fathers” (also in vv. 8, 16). The Hebrew term translated “father” can refer to more distant relationships such as grandfathers or ancestors.

[9:6]  ¹⁵⁶ tn Heb “people.”

[9:7]  ¹⁵⁷ tn Heb “to you (belongs) righteousness.”

[9:7]  ¹⁵⁸ tn Heb “and to us (belongs) shame of face like this day.”

[9:7]  ¹⁵⁹ tn Heb “men.”

[9:8]  ¹⁶⁰ tn Heb “to us (belongs) shame of face.”

[9:9]  ¹⁶¹ tn Heb “to the Lord our God (belong) compassion and forgiveness.”

[9:10]  ¹⁶² tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”).

[9:10]  ¹⁶³ tn Heb “to walk in.”

[9:10]  ¹⁶⁴ tc The LXX and Vulgate have the singular.

[9:11]  ¹⁶⁵ tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.

[9:11]  ¹⁶⁶ tn Heb “by not paying attention to your voice.”

[9:11]  ¹⁶⁷ tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.

[9:11]  ¹⁶⁸ tn Heb “him.”

[9:12]  ¹⁶⁹ tn Heb “he has fulfilled his word(s) which he spoke.”

[9:12]  ¹⁷⁰ tn Heb “our judges.”

[9:12]  ¹⁷¹ tn Heb “who judged.”

[9:1]  ¹⁷² sn The identity of this Darius is a major problem in correlating the biblical material with the extra-biblical records of this period. Most modern scholars treat the reference as a mistaken allusion to Darius Hystaspes (ca. 522-486 B.C.). Others have maintained instead that this name is a reference to the Persian governor Gubaru. Still others understand the reference to be to the Persian king Cyrus (cf. 6:28, where the vav (ו) may be understood as vav explicativum, meaning “even”). Under either of these latter two interpretations, the first year of Darius would have been ca. 538 B.C. Daniel would have been approximately eighty-two years old at this time.

[9:1]  ¹⁷³ tc The LXX reads “Xerxes.” This is the reading used by some English versions (e.g., NIV, NCV, TEV, CEV). Most other English versions retain the Hebrew name “Ahasuerus.”

[9:1]  ¹⁷⁴ tc The present translation follows the MT in reading a Hophal (i.e., passive). Theodotion, the Syriac, and the Vulgate all presuppose the Hiphil (i.e., active). Even though this is the only occurrence of the Hophal of this verb in the Bible, there is no need to emend the vocalization to the Hiphil.

[9:1]  ¹⁷⁵ tn Heb “was made king over the kingdom of the Chaldeans.”

[4:8]  ¹⁷⁶ sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology.