Leviticus 26:8

26:8 Five of you will pursue a hundred, and a hundred of you will pursue ten thousand, and your enemies will fall before you by the sword.

Joshua 23:10

23:10 One of you makes a thousand run away, ¹  for the Lord your God fights for you ²  as he promised you he would. ³ 

Jude 1:22-23

1:22 And have mercy on those who waver; 1:23 save ⁴  others by snatching them out of the fire; have mercy ⁵  on others, coupled with a fear of God, ⁶  hating even the clothes stained ⁷  by the flesh. ⁸ 

Jude 1:1

Salutation

1:1 From Jude, ⁹  a slave ¹⁰  of Jesus Christ and brother of James, ¹¹  to those who are called, wrapped in the love of ¹²  God the Father and kept for ¹³  Jesus Christ.

Jude 1:15-17

1:15 to execute judgment on ¹⁴  all, and to convict every person ¹⁵  of all their thoroughly ungodly deeds ¹⁶  that they have committed, ¹⁷  and of all the harsh words that ungodly sinners have spoken against him.” ¹⁸  1:16 These people are grumblers and ¹⁹  fault-finders who go ²⁰  wherever their desires lead them, ²¹  and they give bombastic speeches, ²²  enchanting folks ²³  for their own gain. ²⁴ 

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ²⁵  foretold by the apostles of our Lord Jesus Christ. ²⁶ 

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ²⁷ 

Jude 1:24

Final Blessing

1:24 Now to the one who is able to keep you from falling, ²⁸  and to cause you to stand, rejoicing, ²⁹  without blemish ³⁰  before his glorious presence, ³¹ 

Isaiah 30:17

30:17 One thousand will scurry at the battle cry of one enemy soldier; ³² 

at the battle cry of five enemy soldiers you will all run away, ³³ 

until the remaining few are as isolated ³⁴ 

as a flagpole on a mountaintop

or a signal flag on a hill.”

[23:10]  ¹ tn Or “chases a thousand.”

[23:10]  ² tn Heb “for the Lord your God, he [is] the one who fights for you.”

[23:10]  ³ tn Heb “as he said to you.”

[1:23]  ⁴ tn Grk “and save.”

[1:23]  ⁵ tn Grk “and have mercy.”

[1:23]  ⁶ 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]  ⁷ sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.

[1:23]  ⁸ 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.

[1:1]  ⁹ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁰ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ¹¹ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ¹² tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ¹³ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:15]  ¹⁴ 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]  ¹⁵ tn Or “soul.”

[1:15]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ²⁰ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ²¹ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ²² tn Grk “and their mouth speaks bombastic things.”

[1:16]  ²³ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ²⁴ tn Or “to their own advantage.”

[1:17]  ²⁵ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ²⁶ 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]  ²⁷ tn Grk “may mercy and peace and love be multiplied to you.”

[1:24]  ²⁸ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ²⁹ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ³⁰ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ³¹ tn Or “in the presence of his glory,” “before his glory.”

[30:17]  ³² tn Heb “One thousand from before [or “because of”] one battle cry.” גְּעָרָה (gÿ’arah) is often defined as “threat,” but in war contexts it likely refers to a shout or battle cry. See Ps 76:6.

[30:17]  ³³ tn Heb “from before [or “because of”] the battle cry of five you will flee.

[30:17]  ³⁴ tn Heb “until you are left” (so NAB, NASB, NRSV).