Zakharia 12:4

12:4 In that day,” says the Lord, “I will strike every horse with confusion and its rider with madness. I will pay close attention to the house of Judah, but will strike all the horses ¹  of the nations ²  with blindness.

Yudas 1:22

1:22 And have mercy on those who waver;

Yudas 1:1

Salutation

1:1 From Jude, ³  a slave ⁴  of Jesus Christ and brother of James, ⁵  to those who are called, wrapped in the love of ⁶  God the Father and kept for ⁷  Jesus Christ.

1 Samuel 14:15-23

14:15 Then fear overwhelmed ⁸  those who were in the camp, those who were in the field, all the army in the garrison, and the raiding bands. They trembled and the ground shook. This fear was caused by God. ⁹ 

14:16 Saul’s watchmen at Gibeah in the territory of Benjamin ¹⁰  looked on ¹¹  as the crowd of soldiers seemed to melt away first in one direction and then in another. ¹²  14:17 So Saul said to the army that was with him, “Muster the troops and see who is no longer with us.” When they mustered the troops, ¹³  Jonathan and his armor bearer were not there. 14:18 So Saul said to Ahijah, “Bring near the ephod,” ¹⁴  for he was at that time wearing the ephod. ¹⁵  14:19 While ¹⁶  Saul spoke to the priest, the panic in the Philistines’ camp was becoming greater and greater. So Saul said to the priest, “Withdraw your hand!”

14:20 Saul and all the army that was with him assembled and marched into battle, where they found ¹⁷  the Philistines in total panic killing one another with their swords. ¹⁸  14:21 The Hebrews who had earlier gone over to the Philistine side ¹⁹  joined the Israelites who were with Saul and Jonathan. 14:22 When all the Israelites who had hidden themselves in the hill country of Ephraim heard that the Philistines had fled, they too pursued them in battle. 14:23 So the Lord delivered Israel that day, and the battle shifted over to Beth Aven. ²⁰ 

1 Samuel 14:2

14:2 Now Saul was sitting under a pomegranate tree in Migron, on the outskirts of Gibeah. The army that was with him numbered about six hundred men.

1 Samuel 20:22-24

20:22 But if I say to the boy, “Look, the arrows are on the other side of you,’ ²¹  get away. For in that case the Lord has sent you away. 20:23 With regard to the matter that you and I discussed, the Lord is the witness between us forever!” ²² 

20:24 So David hid in the field. When the new moon came, the king sat down to eat his meal.

Yehezkiel 38:21

38:21 I will call for a sword to attack ²³  Gog ²⁴  on all my mountains, declares the sovereign Lord; every man’s sword will be against his brother.

Wahyu 17:12-17

17:12 The ²⁵  ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority ²⁶  as kings with the beast for one hour. 17:13 These kings ²⁷  have a single intent, and they will give their power and authority to the beast. 17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying ²⁸  the Lamb are the called, chosen, and faithful.”

17:15 Then ²⁹  the angel ³⁰  said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, ³¹  nations, and languages. 17:16 The ³²  ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They ³³  will consume her flesh and burn her up with fire. ³⁴  17:17 For God has put into their minds ³⁵  to carry out his purpose ³⁶  by making ³⁷  a decision ³⁸  to give their royal power ³⁹  to the beast until the words of God are fulfilled. ⁴⁰ 

[12:4]  ¹ tn Heb “every horse.”

[12:4]  ² tn Or “peoples” (so NAB, NRSV).

[1:1]  ³ 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]  ⁴ 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]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[14:15]  ⁸ tn Heb “fell upon.”

[14:15]  ⁹ tn Heb “and it was by the fear of God.” The translation understands this to mean that God was the source or cause of the fear experienced by the Philistines. This seems to be the most straightforward reading of the sentence. It is possible, however, that the word “God” functions here simply to intensify the accompanying word “fear,” in which one might translate “a very great fear” (cf. NAB, NRSV). It is clear that on some occasions that the divine name carries such a superlative nuance. For examples see Joüon 2:525 §141.n.

[14:16]  ¹⁰ tn Heb “at Gibeah of Benjamin.” The words “in the territory” are supplied in the translation for clarity.

[14:16]  ¹¹ tn Heb “saw, and look!”

[14:16]  ¹² tn Heb “the crowd melted and went, even here.”

[14:17]  ¹³ tn Heb “and they mustered the troops, and look!”

[14:18]  ¹⁴ tc Heb “the ark of God.” It seems unlikely that Saul would call for the ark, which was several miles away in Kiriath-jearim (see 1 Sam 7:2). The LXX and an Old Latin ms have “ephod” here, a reading which harmonizes better with v. 3 and fits better with the verb “bring near” (see 1 Sam 23:9; 30:7) and with the expression “withdraw your hand” in v.19. This reading is followed in the present translation (cf. NAB, TEV, NLT).

[14:18]  ¹⁵ tc Heb “for the ark of God was in that day, and the sons of Israel.” The translation follows the text of some Greek manuscripts. See the previous note.

[14:19]  ¹⁶ tn Or perhaps “until.”

[14:20]  ¹⁷ tn Heb “and look, there was”

[14:20]  ¹⁸ tn Heb “the sword of a man against his companion, a very great panic.”

[14:21]  ¹⁹ tn Heb “and the Hebrews were to the Philistines formerly, who went up with them in the camp all around.”

[14:23]  ²⁰ tc The LXX includes the following words: “And all the people were with Saul, about ten thousand men. And the battle extended to the entire city on mount Ephraim.”

[20:22]  ²¹ tn Heb “from you and onward.”

[20:23]  ²² tc Heb “the Lord [is] between me and between you forever.” The translation assumes that the original text read עֵד עַד־עוֹלָם (’ed ’ad-’olam), “a witness forever,” with the noun “a witness” accidentally falling out of the text by haplography. See P. K. McCarter, I Samuel (AB), 338.

[38:21]  ²³ tn Heb “against.”

[38:21]  ²⁴ tn Heb “him”; the referent (Gog, cf. v. 18) has been specified in the translation for clarity.

[17:12]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ²⁶ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[17:13]  ²⁷ tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.

[17:14]  ²⁸ tn See BDAG 636 s.v. μετά A.2.a.α.

[17:15]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:15]  ³⁰ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[17:15]  ³¹ tn Grk “and multitudes,” but καί (kai) has not been translated here and before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[17:16]  ³² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ³³ tn A new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ³⁴ tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”

[17:17]  ³⁵ tn Grk “hearts.”

[17:17]  ³⁶ tn Or “his intent.”

[17:17]  ³⁷ tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

[17:17]  ³⁸ tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

[17:17]  ³⁹ tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”

[17:17]  ⁴⁰ tn Or “completed.”