Keluaran 23:33

23:33 They must not live in your land, lest they make you sin against me, for if you serve their gods, it will surely be a snare ¹  to you.”

Ulangan 7:16

Exhortation to Destroy Canaanite Paganism

7:16 You must destroy ²  all the people whom the Lord your God is about to deliver over to you; you must not pity them or worship ³  their gods, for that will be a snare to you.

Yosua 23:13

23:13 know for certain that the Lord our God will no longer drive out these nations from before you. They will trap and ensnare you; ⁴  they will be a whip that tears ⁵  your sides and thorns that blind ⁶  your eyes until you disappear ⁷  from this good land the Lord your God gave you.

Yudas 1:3

Condemnation of the False Teachers

1:3 Dear friends, although I have been eager to write to you ⁸  about our common salvation, I now feel compelled ⁹  instead to write to encourage ¹⁰  you to contend earnestly ¹¹  for the faith ¹²  that was once for all ¹³  entrusted to the saints. ¹⁴ 

Yudas 1:14-15

1:14 Now Enoch, the seventh in descent beginning with Adam, ¹⁵  even prophesied of them, ¹⁶  saying, “Look! The Lord is coming ¹⁷  with thousands and thousands ¹⁸  of his holy ones, 1:15 to execute judgment on ¹⁹  all, and to convict every person ²⁰  of all their thoroughly ungodly deeds ²¹  that they have committed, ²²  and of all the harsh words that ungodly sinners have spoken against him.” ²³ 

[23:33]  ¹ tn The idea of the “snare” is to lure them to judgment; God is apparently warning about contact with the Canaanites, either in worship or in business. They were very syncretistic, and so it would be dangerous to settle among them.

[7:16]  ² tn Heb “devour” (so NRSV); KJV, NAB, NASB “consume.” The verbal form (a perfect with vav consecutive) is understood here as having an imperatival or obligatory nuance (cf. the instructions and commands that follow). Another option is to take the statement as a continuation of the preceding conditional promises and translate “and you will destroy.”

[7:16]  ³ tn Or “serve” (so KJV, NIV, NRSV).

[23:13]  ⁴ tn Heb “be a trap and a snare to you.”

[23:13]  ⁵ tn Heb “in.”

[23:13]  ⁶ tn Heb “thorns in your eyes.”

[23:13]  ⁷ tn Or “perish.”

[1:3]  ⁸ tn Grk “while being quite diligent to write to you,” or “while making all haste to write to you.” Two issues are at stake: (1) whether σπουδή (spoudh) here means diligence, eagerness, or haste; (2) whether ποιούμενος γράφειν (poioumeno" grafein) is to be taken conatively (“I was about to write”) or progressively (“I was writing”). Without knowing more of the background, it is difficult to tell which option is to be preferred.

[1:3]  ⁹ tn Grk “I had the necessity.” The term ἀνάγκη (anankh, “necessity”) often connotes urgency or distress. In this context, Jude is indicating that the more comprehensive treatment about the faith shared between himself and his readers was not nearly as urgent as the letter he found it now necessary to write.

[1:3]  ¹⁰ tn Grk “encouraging.” Παρακαλῶν (parakalwn) is most likely a telic participle. In keeping with other participles of purpose, it is present tense and occurs after the main verb.

[1:3]  ¹¹ tn the verb ἐπαγωνίζομαι (epagwnizomai) is an intensive form of ἀγωνίζομαι (agwnizomai). As such, the notion of struggling, fighting, contending, etc. is heightened.

[1:3]  ¹² tn Τῇ πίστει (th pistei) here is taken as a dative of advantage (“on behalf of the faith”). Though rare (see BDAG 820 s.v. 3), it is not unexampled and must have this meaning here.

[1:3]  sn The term “faith” has a variety of meanings in the NT. Here, the faith refers to the doctrinal content embraced by believers rather than the act of believing. Rather than discuss the points of agreement that Jude would have with these believers, because of the urgency of the present situation he must assume that these believers were well grounded and press on to encourage them to fight for this common belief.

[1:3]  ¹³ sn The adverb once for all (ἅπαξ, Japax) seems to indicate that the doctrinal convictions of the early church had been substantially codified. That is to say, Jude could appeal to written documents of the Christian faith in his arguments with the false teachers. Most likely, these documents were the letters of Paul and perhaps one or more gospels. First and Second Peter may also have been among the documents Jude has in mind (see also the note on the phrase entrusted to the saints in this verse).

[1:3]  ¹⁴ sn I now feel compelled instead…saints. Apparently news of some crisis has reached Jude, prompting him to write a different letter than what he had originally planned. A plausible scenario (assuming authenticity of 2 Peter or at least that there are authentic Petrine snippets in it) is that after Peter’s death, Jude intended to write to the same Gentile readers that Peter had written to (essentially, Paul’s churches). Jude starts by affirming that the gospel the Gentiles had received from Paul was the same as the one the Jewish Christians had received from the other apostles (our common salvation). But in the midst of writing this letter, Jude felt that the present crisis deserved another, shorter piece. The crisis, as the letter reveals, is that the false teachers whom Peter prophesied have now infiltrated the church. The letter of Jude is thus an ad hoc letter, intended to confirm the truth of Peter’s letter and encourage the saints to ground their faith in the written documents of the nascent church, rather than listen to the twisted gospel of the false teachers. In large measure, the letter of Jude illustrates the necessity of clinging to the authority of scripture as opposed to those who claim to be prophets.

[1:14]  ¹⁵ tn Grk “the seventh from Adam.”

[1:14]  sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.

[1:14]  ¹⁶ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ¹⁷ tn Grk “has come,” a proleptic aorist.

[1:14]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Or “soul.”

[1:15]  ²¹ 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]  ²² 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]  ²³ 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.