Proverbs 29:9

29:9 If a wise person ¹  goes to court ²  with a foolish person,

there is no peace ³  whether he is angry or laughs. ⁴ 

Isaiah 3:5

3:5 The people will treat each other harshly;

men will oppose each other;

neighbors will fight. ⁵ 

Youths will proudly defy the elderly

and riffraff will challenge those who were once respected. ⁶ 

Isaiah 3:1

A Coming Leadership Crisis

3:1 Look, the sovereign Lord who commands armies ⁷ 

is about to remove from Jerusalem ⁸  and Judah

every source of security, including ⁹ 

all the food and water, ¹⁰ 

Isaiah 2:13-14

2:13 for all the cedars of Lebanon,

that are so high and mighty,

for all the oaks of Bashan; ¹¹ 

2:14 for all the tall mountains,

for all the high hills, ¹² 

Jude 1:8

1:8 Yet these men, ¹³  as a result of their dreams, ¹⁴  defile the flesh, reject authority, ¹⁵  and insult ¹⁶  the glorious ones. ¹⁷ 

[29:9]  ¹ tn Heb “a wise man…a foolish man.”

[29:9]  ² tn The verb שָׁפַט (shafat) means “to judge.” In the Niphal stem it could be passive, but is more frequently reciprocal: “to enter into controversy” or “to go to court.” The word is usually used in connection with a lawsuit (so many recent English versions), but can also refer to an argument (e.g., 1 Sam 12:7; Isa 43:26); cf. NAB “disputes”; NASB “has a controversy.”

[29:9]  ³ tn The noun נָחַת (nakhat) is a derivative of נוּחַ (nuakh, “to rest”) and so means “quietness” or “rest,” i.e., “peace.”

[29:9]  ⁴ tn Heb “and he is angry and he laughs.” The construction uses the conjunctive vav to express alternate actions: “whether…or.”

[3:5]  ⁵ tn Heb “man against man, and a man against his neighbor.”

[3:5]  ⁶ tn Heb “and those lightly esteemed those who are respected.” The verb רָהַב (rahav) does double duty in the parallelism.

[3:1]  ⁷ tn Heb “the master, the Lord who commands armies [traditionally, the Lord of hosts].” On the title “the Lord who commands armies,” see the note at 1:9.

[3:1]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:1]  ⁹ tn Heb “support and support.” The masculine and feminine forms of the noun are placed side-by-side to emphasize completeness. See GKC 394 §122.v.

[3:1]  ¹⁰ tn Heb “all the support of food, and all the support of water.”

[2:13]  ¹¹ sn The cedars of Lebanon and oaks of Bashan were well-known for their size and prominence. They make apt symbols here for powerful men who think of themselves as prominent and secure.

[2:14]  ¹² sn The high mountains and hills symbolize the apparent security of proud men, as do the high tower and fortified wall of v. 15.

[1:8]  ¹³ tn The reference is now to the false teachers.

[1:8]  ¹⁴ tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (|outoi, “these”), though the particular relationship is not clear. It could mean, “while dreaming,” “by dreaming,” or “because of dreaming.” This translation has adopted the last option as Jude’s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle ἐνυπνιαζόμενοι was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.

[1:8]  ¹⁵ tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: “they deny our Master and Lord, Jesus Christ.”

[1:8]  ¹⁶ tn The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.”

[1:8]  ¹⁷ sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them).