NIV: See, I will stir up the spirit of a destroyer against Babylon and the people of Leb Kamai. KJV: Behold, I will raise up against Babylon, and against them that dwell in the midest of them that rise up against me. . . "Leb Kamai can literally mean, 'the hearts of those who rise up against me,' as per the KJV translation. Yet the structure of the sentence requires reading it the way the NIV does. For the Jewish sages, this verse never presented a problem since they knew that, on rare occasions, words could be written in a cryptic form. The form of encryption before us is known as atba'sh. . . it simply writes a word in a backward order of the Hebrew alphabet. In other words, the writer will replace an aleph, the first letter in the Hebrew alphabet, with a tav, the last letter in the alphabet; the Bet (the second letter) with the Shin (the second to last letter) and so on. In practice it looks like this: L=k (e) b=s K=d (a) m=i (a) i=m, which amounts to kasdim (and don't worry about the missing vowels because Hebrew does not have them). . . . Instead of an unidentified people, the Hebrew reader sees the word 'Chaldeans' before his eyes. Now the perplexing passage may be read: Behold, I will raise up against Babylon, and against them that dwell in Chaldea. . ."
Ref-0082, May 2001, p. 15.
"In a cross-fertilization of cultures in the Bible world, Klassen describes an Egyptian custom that fits a loving view [of Rom. [[12:20|bible.66.12.20]]], not a harsh one. According to the custom, a person who became penitent submissively carried coals of fire on his head in a bowl. The coals symbolized his change toa tender mind."
Ref-0110 citing William Klassen, "Coals of Fire: Sign of Repentance or Revenge?" New Testament Studies 9 (1962-63): pp. 337-50; cf. also Leon Morris, The Epistle to the Romans, (Grand Rapids: Eerdmans, 1988), pp. 454-55.
"in the light of Heb. [[11:5|bible.79.11.5]], it cannot be that Enoch will die in the future. . . Enoch is clearly said to have been translated, and this involves corruption putting on incorruption and mortality putting on immortality (1Cor. [[15:50-58|bible.67.15.50]]). Since Elijah has already been taken into Heaven, the same is true of him, for no man in his physical state can enter Heaven (1Cor. [[15:50|bible.67.15.50]]). This means that neither Elijah nor Enoch can die, for they are now immortal."
Ref-0219, p. 235.
". . .the quotation from 'Enoch in the seventh generation from Adam' in Jude [[1:14|bible.86.1.14]] f; this comes recognizably from the apocalyptic book of Enoch (1 Enoch 1:9)."
Ref-0073, p. 51. "Jude [[1:14-15|bible.86.1.14]]s from an apocalyptic book known as 1 Enoch. There are several possible explanations for these passages, but it is nothing especially unusual that Jude makes use of extra-Biblical materials. The Apostle Paul does this (2 Tim. 3:8) and even calls one of the Greek poets a "prophet" (Tit. [[1:12|bible.77.1.12]]). Of course, Paul did not believe that the poet was a prophet like Isaiah or Jeremiah. So when Jude writes against false teachers, whether he refers to a traditional story about the body of Moses (v. 9) or to a "prophecy" of Enoch (vv. 1415), he may be doing no more than we often do. He may be speaking to his audience illustratively, using the writings that were so familiar to his readers and to his opponents."
Ref-0236, p. 170.