Ezekiel 20:8

20:8 But they rebelled against me, and refused to listen to me; no one got rid of their detestable idols, ¹  nor did they abandon the idols of Egypt. Then I decided to pour out ²  my rage on them and fully vent my anger against them in the midst of the land of Egypt.

Ezekiel 23:3

23:3 They engaged in prostitution in Egypt; in their youth they engaged in prostitution. Their breasts were squeezed there; lovers ³  fondled their virgin nipples there.

Ezekiel 23:8

23:8 She did not abandon the prostitution she had practiced in Egypt; for in her youth men had sex with her, fondled her virgin breasts, and ravished her. ⁴ 

Ezekiel 23:11-21

23:11 “Her sister Oholibah watched this, ⁵  but she became more corrupt in her lust than her sister had been, and her acts of prostitution were more numerous than those of her sister. 23:12 She lusted after the Assyrians – governors and officials, warriors in full armor, horsemen riding on horses, all of them desirable young men. 23:13 I saw that she was defiled; both of them followed the same path. 23:14 But she increased her prostitution. She saw men carved on the wall, images of the Chaldeans carved in bright red, ⁶  23:15 wearing belts on their waists and flowing turbans on their heads, all of them looking like officers, the image of Babylonians ⁷  whose native land is Chaldea. 23:16 When she saw them, ⁸  she lusted after them and sent messengers to them in Chaldea. ⁹  23:17 The Babylonians crawled into bed with her. ¹⁰  They defiled her with their lust; after she was defiled by them, she ¹¹  became disgusted with them. 23:18 When she lustfully exposed her nakedness, ¹²  I ¹³  was disgusted with her, just as I ¹⁴  had been disgusted with her sister. 23:19 Yet she increased her prostitution, remembering the days of her youth when she engaged in prostitution in the land of Egypt. 23:20 She lusted after their genitals – as large as those of donkeys, ¹⁵  and their seminal emission was as strong as that of stallions. 23:21 This is how you assessed ¹⁶  the obscene conduct of your youth, when the Egyptians fondled ¹⁷  your nipples and squeezed ¹⁸  your young breasts.

Exodus 32:6-35

32:6 So they got up early on the next day and offered up burnt offerings and brought peace offerings, and the people sat down to eat and drink, ¹⁹  and they rose up to play. ²⁰ 

32:7 The Lord spoke to Moses: “Go quickly, descend, ²¹  because your ²²  people, whom you brought up from the land of Egypt, have acted corruptly. 32:8 They have quickly turned aside ²³  from the way that I commanded them – they have made for themselves a molten calf and have bowed down to it and sacrificed to it and said, ‘These are your gods, O Israel, which brought you up from the land of Egypt.’”

32:9 Then the Lord said to Moses: “I have seen this people. ²⁴  Look ²⁵  what a stiff-necked people they are! ²⁶  32:10 So now, leave me alone ²⁷  so that my anger can burn against them and I can destroy them, and I will make from you a great nation.”

32:11 But Moses sought the favor ²⁸  of the Lord his God and said, “O Lord, why does your anger burn against your people, whom you have brought out from the land of Egypt with great power and with a mighty hand? 32:12 Why ²⁹  should the Egyptians say, ³⁰  ‘For evil ³¹  he led them out to kill them in the mountains and to destroy ³²  them from the face of the earth’? Turn from your burning anger, and relent ³³  of this evil against your people. 32:13 Remember Abraham, Isaac, and Israel your servants, to whom you swore by yourself and told them, ‘I will multiply your descendants ³⁴  like the stars of heaven, and all this land that I have spoken about ³⁵  I will give to your descendants, ³⁶  and they will inherit it forever.’” 32:14 Then the Lord relented over the evil that he had said he would do to his people.

32:15 Moses turned and went down from the mountain with ³⁷  the two tablets of the testimony in his hands. The tablets were written on both sides – they were written on the front and on the back. 32:16 Now the tablets were the work of God, and the writing was the writing of God, engraved on the tablets. 32:17 When Joshua heard the noise of the people as they shouted, ³⁸  he said to Moses, “It is the sound of war in the camp!” 32:18 Moses ³⁹  said, “It is not the sound of those who shout for victory, ⁴⁰  nor is it the sound of those who cry because they are overcome, ⁴¹  but the sound of singing ⁴²  I hear.” ⁴³ 

32:19 When he approached the camp and saw the calf and the dancing, Moses became extremely angry. ⁴⁴  He threw the tablets from his hands and broke them to pieces at the bottom of the mountain. ⁴⁵  32:20 He took the calf they had made and burned it in the fire, ground it ⁴⁶  to powder, poured it out on the water, and made the Israelites drink it. ⁴⁷ 

32:21 Moses said to Aaron, “What did this people do to you, that you have brought on them so great a sin?” 32:22 Aaron said, “Do not let your anger burn hot, my lord; ⁴⁸  you know these people, that they tend to evil. ⁴⁹  32:23 They said to me, ‘Make us gods that will go before us, for as for this fellow Moses, the man who brought us up out of the land of Egypt, we do not know what has happened to him.’ 32:24 So I said to them, ‘Whoever has gold, break it off.’ So they gave it ⁵⁰  to me, and I threw it into the fire, and this calf came out.” ⁵¹ 

32:25 Moses saw that the people were running wild, ⁵²  for Aaron had let them get completely out of control, causing derision from their enemies. ⁵³  32:26 So Moses stood at the entrance of the camp and said, “Whoever is for the Lord, come ⁵⁴  to me.” ⁵⁵  All the Levites gathered around him, 32:27 and he said to them, “Thus says the Lord, the God of Israel, ‘Each man fasten ⁵⁶  his sword on his side, and go back and forth ⁵⁷  from entrance to entrance throughout the camp, and each one kill his brother, his friend, and his neighbor.’” ⁵⁸ 

32:28 The Levites did what Moses ordered, ⁵⁹  and that day about three thousand men of the people died. ⁶⁰  32:29 Moses said, “You have been consecrated ⁶¹  today for the Lord, for each of you was against his son or against his brother, so he has given a blessing to you today.” ⁶² 

32:30 The next day Moses said to the people, ⁶³  “You have committed a very serious sin, ⁶⁴  but now I will go up to the Lord – perhaps I can make atonement ⁶⁵  on behalf of your sin.”

32:31 So Moses returned to the Lord and said, “Alas, this people has committed a very serious sin, ⁶⁶  and they have made for themselves gods of gold. 32:32 But now, if you will forgive their sin…, ⁶⁷  but if not, wipe me out ⁶⁸  from your book that you have written.” ⁶⁹  32:33 The Lord said to Moses, “Whoever has sinned against me – that person I will wipe out of my book. 32:34 So now go, lead the people to the place I have spoken to you about. See, ⁷⁰  my angel will go before you. But on the day that I punish, I will indeed punish them for their sin.” ⁷¹ 

32:35 And the Lord sent a plague on the people because they had made the calf ⁷²  – the one Aaron made. ⁷³ 

Numbers 25:1-2

Israel’s Sin with the Moabite Women

25:1 ⁷⁴ When ⁷⁵  Israel lived in Shittim, the people began to commit sexual immorality ⁷⁶  with the daughters of Moab. 25:2 These women invited ⁷⁷  the people to the sacrifices of their gods; then the people ate and bowed down to their gods. ⁷⁸ 

Jude 1:12

1:12 These men are ⁷⁹  dangerous reefs ⁸⁰  at your love feasts, ⁸¹  feasting without reverence, ⁸²  feeding only themselves. ⁸³  They are ⁸⁴  waterless ⁸⁵  clouds, carried along by the winds; autumn trees without fruit ⁸⁶  – twice dead, ⁸⁷  uprooted;

Jude 1:6

1:6 You also know that ⁸⁸  the angels who did not keep within their proper domain ⁸⁹  but abandoned their own place of residence, he has kept ⁹⁰  in eternal chains ⁹¹  in utter ⁹²  darkness, locked up ⁹³  for the judgment of the great Day.

Jude 1:6

1:6 You also know that ⁹⁴  the angels who did not keep within their proper domain ⁹⁵  but abandoned their own place of residence, he has kept ⁹⁶  in eternal chains ⁹⁷  in utter ⁹⁸  darkness, locked up ⁹⁹  for the judgment of the great Day.

Jude 1:1

Salutation

1:1 From Jude, ¹⁰⁰  a slave ¹⁰¹  of Jesus Christ and brother of James, ¹⁰²  to those who are called, wrapped in the love of ¹⁰³  God the Father and kept for ¹⁰⁴  Jesus Christ.

Jude 1:5

1:5 Now I desire to remind you (even though you have been fully informed of these facts ¹⁰⁵  once for all ¹⁰⁶ ) that Jesus, ¹⁰⁷  having saved the ¹⁰⁸  people out of the land of Egypt, later ¹⁰⁹  destroyed those who did not believe.

Jude 1:1-2

Salutation

1:1 From Jude, ¹¹⁰  a slave ¹¹¹  of Jesus Christ and brother of James, ¹¹²  to those who are called, wrapped in the love of ¹¹³  God the Father and kept for ¹¹⁴  Jesus Christ. 1:2 May mercy, peace, and love be lavished on you! ¹¹⁵ 

Jude 1:7

1:7 So also ¹¹⁶  Sodom and Gomorrah and the neighboring towns, ¹¹⁷  since they indulged in sexual immorality and pursued unnatural desire ¹¹⁸  in a way similar to ¹¹⁹  these angels, ¹²⁰  are now displayed as an example by suffering the punishment of eternal fire.

Jude 1:3

Condemnation of the False Teachers

1:3 Dear friends, although I have been eager to write to you ¹²¹  about our common salvation, I now feel compelled ¹²²  instead to write to encourage ¹²³  you to contend earnestly ¹²⁴  for the faith ¹²⁵  that was once for all ¹²⁶  entrusted to the saints. ¹²⁷ 

Psalms 106:35

106:35 They mixed in with the nations

and learned their ways. ¹²⁸ 

Isaiah 1:21

Purifying Judgment

1:21 How tragic that the once-faithful city

has become a prostitute! ¹²⁹ 

She was once a center of ¹³⁰  justice,

fairness resided in her,

but now only murderers. ¹³¹ 

Isaiah 57:8

57:8 Behind the door and doorpost you put your symbols. ¹³² 

Indeed, ¹³³  you depart from me ¹³⁴  and go up

and invite them into bed with you. ¹³⁵ 

You purchase favors from them, ¹³⁶ 

you love their bed,

and gaze longingly ¹³⁷  on their genitals. ¹³⁸ 

Jeremiah 2:20

The Lord Expresses His Exasperation at Judah’s Persistent Idolatry

2:20 “Indeed, ¹³⁹  long ago you threw off my authority

and refused to be subject to me. ¹⁴⁰ 

You said, ‘I will not serve you.’ ¹⁴¹ 

Instead, you gave yourself to other gods on every high hill

and under every green tree,

like a prostitute sprawls out before her lovers. ¹⁴² 

Jeremiah 3:1

3:1 “If a man divorces his wife

and she leaves him and becomes another man’s wife,

he may not take her back again. ¹⁴³ 

Doing that would utterly defile the land. ¹⁴⁴ 

But you, Israel, have given yourself as a prostitute to many gods. ¹⁴⁵ 

So what makes you think you can return to me?” ¹⁴⁶ 

says the Lord.

Jeremiah 7:4

7:4 Stop putting your confidence in the false belief that says, ¹⁴⁷  “We are safe! ¹⁴⁸  The temple of the Lord is here! The temple of the Lord is here! The temple of the Lord is here!” ¹⁴⁹ 

Hosea 1:2

Symbols of Sin and Judgment: The Prostitute and Her Children

1:2 When the Lord first spoke ¹⁵⁰  through ¹⁵¹  Hosea, he ¹⁵²  said to him, ¹⁵³  “Go marry ¹⁵⁴  a prostitute ¹⁵⁵  who will bear illegitimate children conceived through prostitution, ¹⁵⁶  because the nation ¹⁵⁷  continually commits spiritual prostitution ¹⁵⁸  by turning away from ¹⁵⁹  the Lord.”

Hosea 4:10

4:10 They will eat, but not be satisfied;

they will engage in prostitution, but not increase in numbers;

because they have abandoned the Lord

by pursuing other gods. ¹⁶⁰ 

Revelation 17:5

17:5 On ¹⁶¹  her forehead was written a name, a mystery: ¹⁶²  “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.”

[20:8]  ¹ tn Heb “each one, the detestable things of their eyes did not throw away.”

[20:8]  ² tn Heb “and I said/thought to pour out.”

[23:3]  ³ tn In the Hebrew text the subject is left unstated and must be supplied from the context.

[23:8]  ⁴ tn Heb “and poured out their harlotry on her.”

[23:11]  ⁵ tn The word “this” is not in the original text.

[23:14]  ⁶ tn The only other occurrence of the Hebrew term is in Jer 22:14.

[23:15]  ⁷ tn Heb “the sons of Babel.”

[23:16]  ⁸ tn Heb “at the appearance of her eyes.”

[23:16]  ⁹ sn The Chaldeans were prominent tribal groups of Babylonia. The imagery is reminiscent of events in the reigns of Hezekiah (2 Kgs 20:12-15) and Jehoiakim (2 Kgs 23:34-24:1).

[23:17]  ¹⁰ tn Heb “The sons of Babel came to her on a bed of love.”

[23:17]  ¹¹ tn Heb “her soul.”

[23:18]  ¹² tn Heb “She exposed her harlotry and she exposed her nakedness.”

[23:18]  ¹³ tn Heb “my soul.”

[23:18]  ¹⁴ tn Heb “my soul.”

[23:20]  ¹⁵ tn Heb “She lusted after their concubines (?) whose flesh was the flesh of donkeys.” The phrase “their concubines” is extremely problematic here. The pronoun is masculine plural, suggesting that the Egyptian men are in view, but how concubines would fit into the picture envisioned here is not clear. Some suggest that Ezekiel uses the term in an idiomatic sense of “paramour,” but this still fails to explain how the pronoun relates to the noun. It is more likely that the term refers here to the Egyptians’ genitals. The relative pronoun that follows introduces a more specific description of their genitals.

[23:21]  ¹⁶ tn Or “you took note of.” The Hebrew verb פָּקַד (paqad) in the Qal implies evaluating something and then acting in light of that judgment; here the prophet depicts Judah as approving of her youthful unfaithfulness and then magnifying it at the present time. Some translations assume the verb should be repointed as a Niphal, rendering “you missed” or by extension “you longed for,” but such an extension of the Niphal “to be missing” is otherwise unattested.

[23:21]  ¹⁷ tn Heb “when (they) did,” but the verb makes no sense here and is better emended to “when (they) fondled,” a verb used in vv. 3 and 8. See L. C. Allen, Ezekiel (WBC), 2:43.

[23:21]  ¹⁸ tn Heb “for the sake of,” but the expression is awkward and is better emended to read “to squeeze.” See L. C. Allen, Ezekiel (WBC), 2:43.

[32:6]  ¹⁹ tn The second infinitive is an infinitive absolute. The first is an infinitive construct with a lamed (ל) preposition, expressing the purpose of their sitting down. The infinitive absolute that follows cannot take the preposition, but with the conjunction follows the force of the form before it (see GKC 340 §113.e).

[32:6]  ²⁰ tn The form is לְצַחֵק (lÿtsakheq), a Piel infinitive construct, giving the purpose of their rising up after the festal meal. On the surface it would seem that with the festival there would be singing and dancing, so that the people were celebrating even though they did not know the reason. W. C. Kaiser says the word means “drunken immoral orgies and sexual play” (“Exodus,” EBC 2:478). That is quite an assumption for this word, but is reflected in some recent English versions (e.g., NCV “got up and sinned sexually”; TEV “an orgy of drinking and sex”). The word means “to play, trifle.” It can have other meanings, depending on its contexts. It is used of Lot when he warned his sons-in-law and appeared as one who “mocked” them; it is also used of Ishmael “playing” with Isaac, which Paul interprets as mocking; it is used of Isaac “playing” with his wife in a manner that revealed to Abimelech that they were not brother and sister, and it is used by Potiphar’s wife to say that her husband brought this slave Joseph in to “mock” them. The most that can be gathered from these is that it is playful teasing, serious mocking, or playful caresses. It might fit with wild orgies, but there is no indication of that in this passage, and the word does not mean it. The fact that they were festive and playing before an idol was sufficient.

[32:7]  ²¹ tn The two imperatives could also express one idea: “get down there.” In other words, “Make haste to get down.”

[32:7]  ²² sn By giving the people to Moses in this way, God is saying that they have no longer any right to claim him as their God, since they have shared his honor with another. This is God’s talionic response to their “These are your gods who brought you up.” The use of these pronoun changes also would form an appeal to Moses to respond, since Moses knew that God had brought them up from Egypt.

[32:8]  ²³ tn The verb is a perfect tense, reflecting the present perfect nuance: “they have turned aside” and are still disobedient. But the verb is modified with the adverb “quickly” (actually a Piel infinitive absolute). It has been only a matter of weeks since they heard the voice of God prohibiting this.

[32:9]  ²⁴ sn This is a bold anthropomorphism; it is as if God has now had a chance to get to know these people and has discovered how rebellious they are. The point of the figure is that there has been discernible evidence of their nature.

[32:9]  ²⁵ tn Heb “and behold” or “and look.” The expression directs attention in order to persuade the hearer.

[32:9]  ²⁶ sn B. Jacob says the image is that of the people walking before God, and when he called to them the directions, they would not bend their neck to listen; they were resolute in doing what they intended to do (Exodus, 943). The figure describes them as refusing to submit, but resisting in pride.

[32:10]  ²⁷ tn The imperative, from the word “to rest” (נוּחַ, nuakh), has the sense of “leave me alone, let me be.” It is a directive for Moses not to intercede for the people. B. S. Childs (Exodus [OTL], 567) reflects the Jewish interpretation that there is a profound paradox in God’s words. He vows the severest punishment but then suddenly conditions it on Moses’ agreement. “Let me alone that I may consume them” is the statement, but the effect is that he has left the door open for intercession. He allows himself to be persuaded – that is what a mediator is for. God could have slammed the door (as when Moses wanted to go into the promised land). Moreover, by alluding to the promise to Abraham God gave Moses the strongest reason to intercede.

[32:11]  ²⁸ tn S. R. Driver (Exodus, 351) draws on Arabic to show that the meaning of this verb (חָלָה, khalah) was properly “make sweet the face” or “stroke the face”; so here “to entreat, seek to conciliate.” In this prayer, Driver adds, Moses urges four motives for mercy: 1) Israel is Yahweh’s people, 2) Israel’s deliverance has demanded great power, 3) the Egyptians would mock if the people now perished, and 4) the oath God made to the fathers.

[32:12]  ²⁹ tn The question is rhetorical; it really forms an affirmation that is used here as a reason for the request (see GKC 474 §150.e).

[32:12]  ³⁰ tn Heb “speak, saying.” This is redundant in English and has been simplified in the translation.

[32:12]  ³¹ tn The word “evil” means any kind of life-threatening or fatal calamity. “Evil” is that which hinders life, interrupts life, causes pain to life, or destroys it. The Egyptians would conclude that such a God would have no good intent in taking his people to the desert if now he destroyed them.

[32:12]  ³² tn The form is a Piel infinitive construct from כָּלָה (kalah, “to complete, finish”) but in this stem, “bring to an end, destroy.” As a purpose infinitive this expresses what the Egyptians would have thought of God’s motive.

[32:12]  ³³ tn The verb “repent, relent” when used of God is certainly an anthropomorphism. It expresses the deep pain that one would have over a situation. Earlier God repented that he had made humans (Gen 6:6). Here Moses is asking God to repent/relent over the judgment he was about to bring, meaning that he should be moved by such compassion that there would be no judgment like that. J. P. Hyatt observes that the Bible uses so many anthropomorphisms because the Israelites conceived of God as a dynamic and living person in a vital relationship with people, responding to their needs and attitudes and actions (Exodus [NCBC], 307). See H. V. D. Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512-32.

[32:13]  ³⁴ tn Heb “your seed.”

[32:13]  ³⁵ tn “about” has been supplied.

[32:13]  ³⁶ tn Heb “seed.”

[32:15]  ³⁷ tn The disjunctive vav (ו) serves here as a circumstantial clause indicator.

[32:17]  ³⁸ sn See F. C. Fensham, “New Light from Ugaritica V on Ex, 32:17 (br’h),” JNSL 2 (1972): 86-7.

[32:18]  ³⁹ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[32:18]  ⁴⁰ tn Heb “the sound of the answering of might,” meaning it is not the sound of shouting in victory (U. Cassuto, Exodus, 418).

[32:18]  ⁴¹ tn Heb “the sound of the answering of weakness,” meaning the cry of the defeated (U. Cassuto, Exodus, 415).

[32:18]  ⁴² tn Heb “answering in song” (a play on the twofold meaning of the word).

[32:18]  ⁴³ sn See A. Newman, “Compositional Analysis and Functional Ambiguity Equivalence: Translating Exodus 32, 17-18,” Babel 21 (1975): 29-35.

[32:19]  ⁴⁴ tn Heb “and the anger of Moses burned hot.”

[32:19]  ⁴⁵ sn See N. M. Waldham, “The Breaking of the Tablets,” Judaism 27 (1978): 442-47.

[32:20]  ⁴⁶ tn Here “it” has been supplied.

[32:20]  ⁴⁷ tn Here “it” has been supplied.

[32:22]  ⁴⁸ sn “My lord” refers to Moses.

[32:22]  ⁴⁹ tn Heb “that on evil it is.”

[32:24]  ⁵⁰ tn Here “it” has been supplied.

[32:24]  ⁵¹ sn Aaron first tried to blame the people, and then he tried to make it sound like a miracle – was it to sound like one of the plagues where out of the furnace came life? This text does not mention it, but Deut 9:20 tells how angry God was with Aaron. Only intercession saved his life.

[32:25]  ⁵² tn The word is difficult to interpret. There does not seem to be enough evidence to justify the KJV’s translation “naked.” It appears to mean something like “let loose” or “lack restraint” (Prov 29:18). The idea seems to be that the people had broken loose, were undisciplined, and were completely given over to their desires.

[32:25]  ⁵³ tn The last two words of the verse read literally “for a whispering among those who rose up against them.” The foes would have mocked and derided them when they heard that they had abandoned the God who had led them out of Egypt (S. R. Driver, Exodus, 354).

[32:26]  ⁵⁴ tn “come” is not in the text, but has been supplied.

[32:26]  ⁵⁵ tn S. R. Driver suggests that the command was tersely put: “Who is for Yahweh? To me!” (Exodus, 354).

[32:27]  ⁵⁶ tn Heb “put.”

[32:27]  ⁵⁷ tn The two imperatives form a verbal hendiadys: “pass over and return,” meaning, “go back and forth” throughout the camp.

[32:27]  ⁵⁸ tn The phrases have “and kill a man his brother, and a man his companion, and a man his neighbor.” The instructions were probably intended to mean that they should kill leaders they knew to be guilty because they had been seen or because they failed the water test – whoever they were.

[32:28]  ⁵⁹ tn Heb “did according to the word of Moses.”

[32:28]  ⁶⁰ tn Heb “fell.”

[32:29]  ⁶¹ tn Heb “Your hand was filled.” The phrase “fill your hands” is a familiar expression having to do with commissioning and devotion to a task that is earlier used in 28:41; 29:9, 29, 33, 35. This has usually been explained as a Qal imperative. S. R. Driver explains it “Fill your hand today,” meaning, take a sacrifice to God and be installed in the priesthood (Exodus, 355). But it probably is a Piel perfect, meaning “they have filled your hands today,” or, “your hand was filled today.” This was an expression meant to say that they had been faithful to God even though it turned them against family and friends – but God would give them a blessing.

[32:29]  ⁶² tn The text simply has “and to give on you today a blessing.” Gesenius notes that the infinitive construct seems to be attached with a vav (ו; like the infinitive absolute) as the continuation of a previous finite verb. He reads the verb “fill” as an imperative: “fill your hand today…and that to bring a blessing on you, i.e., that you may be blessed” (see GKC 351 §114.p). If the preceding verb is taken as perfect tense, however, then this would also be perfect – “he has blessed you today.”

[32:30]  ⁶³ tn Heb “and it was on the morrow and Moses said to the people.”

[32:30]  ⁶⁴ tn The text uses a cognate accusative: “you have sinned a great sin.”

[32:30]  ⁶⁵ tn The form אֲכַפְּרָה (’akhappÿrah) is a Piel cohortative/imperfect. Here with only a possibility of being successful, a potential imperfect nuance works best.

[32:31]  ⁶⁶ tn As before, the cognate accusative is used; it would literally be “this people has sinned a great sin.”

[32:32]  ⁶⁷ tn The apodosis is not expressed; it would be understood as “good.” It is not stated because of the intensity of the expression (the figure is aposiopesis, a sudden silence). It is also possible to take this first clause as a desire and not a conditional clause, rendering it “Oh that you would forgive!”

[32:32]  ⁶⁸ tn The word “wipe” is a figure of speech indicating “remove me” (meaning he wants to die). The translation “blot” is traditional, but not very satisfactory, since it does not convey complete removal.

[32:32]  ⁶⁹ sn The book that is referred to here should not be interpreted as the NT “book of life” which is portrayed (figuratively) as a register of all the names of the saints who are redeemed and will inherit eternal life. Here it refers to the names of those who are living and serving in this life, whose names, it was imagined, were on the roster in the heavenly courts as belonging to the chosen. Moses would rather die than live if these people are not forgiven (S. R. Driver, Exodus, 356).

[32:34]  ⁷⁰ tn Heb “behold, look.” Moses should take this fact into consideration.

[32:34]  ⁷¹ sn The Law said that God would not clear the guilty. But here the punishment is postponed to some future date when he would revisit this matter. Others have taken the line to mean that whenever a reckoning was considered necessary, then this sin would be included (see B. Jacob, Exodus, 957). The repetition of the verb traditionally rendered “visit” in both clauses puts emphasis on the certainty – so “indeed.”

[32:35]  ⁷² tn The verse is difficult because of the double reference to the making of the calf. The NJPS’s translation tries to reconcile the two by reading “for what they did with the calf that Aaron had made.” B. S. Childs (Exodus [OTL], 557) explains in some detail why this is not a good translation based on syntactical grounds; he opts for the conclusion that the last three words are a clumsy secondary addition. It seems preferable to take the view that both are true, Aaron is singled out for his obvious lead in the sin, but the people sinned by instigating the whole thing.

[32:35]  ⁷³ sn Most commentators have difficulty with this verse. W. C. Kaiser says the strict chronology is not always kept, and so the plague here may very well refer to the killing of the three thousand (“Exodus,” EBC 2:481).

[25:1]  ⁷⁴ sn Chapter 25 tells of Israel’s sins on the steppes of Moab, and God’s punishment. In the overall plan of the book, here we have another possible threat to God’s program, although here it comes from within the camp (Balaam was the threat from without). If the Moabites could not defeat them one way, they would try another. The chapter has three parts: fornication (vv. 1-3), God’s punishment (vv. 4-9), and aftermath (vv. 10-18). See further G. E. Mendenhall, The Tenth Generation, 105-21; and S. C. Reif, “What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 (1971): 200-206.

[25:1]  ⁷⁵ tn This first preterite is subordinated to the next as a temporal clause; it is not giving a parallel action, but the setting for the event.

[25:1]  ⁷⁶ sn The account apparently means that the men were having sex with the Moabite women. Why the men submitted to such a temptation at this point is hard to say. It may be that as military heroes the men took liberties with the women of occupied territories.

[25:2]  ⁷⁷ tn The verb simply says “they called,” but it is a feminine plural. And so the women who engaged in immoral acts with Hebrew men invited them to their temple ritual.

[25:2]  ⁷⁸ sn What Israel experienced here was some of the debased ritual practices of the Canaanite people. The act of prostrating themselves before the pagan deities was probably participation in a fertility ritual, nothing short of cultic prostitution. This was a blatant disregard of the covenant and the Law. If something were not done, the nation would have destroyed itself.

[1:12]  ⁷⁹ tn Grk “these are the men who are.”

[1:12]  ⁸⁰ tn Though σπιλάδες (spilades) is frequently translated “blemishes” or “stains,” such is actually a translation of the Greek word σπίλοι (spiloi). The two words are quite similar, especially in their root or lexical forms (σπιλάς [spila"] and σπίλος [spilos] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι. But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13, the term used is indeed σπίλος. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word σπιλάς was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as “rocks” – as pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that σπιλάδες here means “hidden rocks.” Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.

[1:12]  ⁸¹ tc Several witnesses (A C^vid 1243 1846 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatai", “deceptions”) for ἀγάπαις (agapai", “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and should therefore be considered original.

[1:12]  ⁸² tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22.

[1:12]  ⁸³ tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainw) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.

[1:12]  ⁸⁴ tn “They are” is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before “They are.” English usage requires breaking this into more than one sentence.

[1:12]  ⁸⁵ tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).

[1:12]  ⁸⁶ sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.

[1:12]  ⁸⁷ tn Grk “having died twice.”

[1:6]  ⁸⁸ tn Grk “and.” Verse 6 is a continuation of the same sentence begun in v. 5. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:6]  ⁸⁹ tn Grk “who did not keep their own domain.”

[1:6]  ⁹⁰ sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.

[1:6]  ⁹¹ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ⁹² tn The word ζόφος (zofos, “utter, deepest darkness”) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4; Jude 13 parallels 2 Pet 2:17.

[1:6]  ⁹³ tn The words “locked up” are not in Greek, but is expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).

[1:6]  ⁹⁴ tn Grk “and.” Verse 6 is a continuation of the same sentence begun in v. 5. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:6]  ⁹⁵ tn Grk “who did not keep their own domain.”

[1:6]  ⁹⁶ sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.

[1:6]  ⁹⁷ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ⁹⁸ tn The word ζόφος (zofos, “utter, deepest darkness”) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4; Jude 13 parallels 2 Pet 2:17.

[1:6]  ⁹⁹ tn The words “locked up” are not in Greek, but is expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).

[1:1]  ¹⁰⁰ 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]  ¹⁰¹ 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]  ¹⁰² 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]  ¹⁰³ 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]  ¹⁰⁴ 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.

[1:5]  ¹⁰⁵ tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidota") is an implied ὑμᾶς (Jumas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.

[1:5]  ¹⁰⁶ tc ‡ Some translations take ἅπαξ (Japax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (Joti) clause. The reading of NA²⁷, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta {oti [Jo] kurio" {apax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (Ì⁷² A B C² 33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, swsas).

[1:5]  ¹⁰⁷ tc ‡ The reading ᾿Ιησοῦς (Ihsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or^1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (qeos, “God”) for ᾿Ιησοῦς (though Ì⁷² has the intriguing reading θεὸς Χριστός [qeos Cristos, “God Christ”] for ᾿Ιησοῦς). In addition to the evidence supplied in NA²⁷ for this reading, note also {88 322 323 424^c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.

[1:5]  ¹⁰⁸ tn Or perhaps “a,” though this is less likely.

[1:5]  ¹⁰⁹ tn Grk “the second time.”

[1:1]  ¹¹⁰ 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]  ¹¹¹ 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]  ¹¹² 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]  ¹¹³ 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]  ¹¹⁴ 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.

[1:2]  ¹¹⁵ tn Grk “may mercy and peace and love be multiplied to you.”

[1:7]  ¹¹⁶ tn Grk “as.”

[1:7]  ¹¹⁷ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ¹¹⁸ tn Grk “strange flesh.” This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of ἕτερος ({etero"; “strange,” “other”). When this is to be distinguished from ἄλλος (allos, “another”) it suggests “another of a different kind.” If so, would that properly describe homosexual behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.” However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ἐκπορνεύσασαι (ekporneusasai, “having indulged in sexual immorality”) and ἀπελθοῦσαι (apelqousai, “having pursued”) have concord with “cities” (πόλεις, poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.

[1:7]  ¹¹⁹ tn Or “in the same way as.”

[1:7]  ¹²⁰ tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

[1:3]  ¹²¹ 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]  ¹²² 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]  ¹²³ 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]  ¹²⁴ 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]  ¹²⁵ 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]  ¹²⁶ 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]  ¹²⁷ 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.

[106:35]  ¹²⁸ tn Heb “their deeds.”

[1:21]  ¹²⁹ tn Heb “How she has become a prostitute, the faithful city!” The exclamatory אֵיכָה (’ekhah, “how!”) is used several times as the beginning of a lament (see Lam 1:1; 2;1; 4:1-2). Unlike a number of other OT passages that link references to Israel’s harlotry to idolatry, Isaiah here makes the connection with social and moral violations.

[1:21]  ¹³⁰ tn Heb “filled with.”

[1:21]  ¹³¹ tn Or “assassins.” This refers to the oppressive rich and/or their henchmen. R. Ortlund (Whoredom, 78) posits that it serves as a synecdoche for all varieties of criminals, the worst being mentioned to imply all lesser ones. Since Isaiah often addressed his strongest rebuke to the rulers and leaders of Israel, he may have in mind the officials who bore the responsibility to uphold justice and righteousness.

[57:8]  ¹³² tn The precise referent of זִכָּרוֹן (zikkaron) in this context is uncertain. Elsewhere the word refers to a memorial or commemorative sign. Here it likely refers to some type of idolatrous symbol.

[57:8]  ¹³³ tn Or “for” (KJV, NRSV).

[57:8]  ¹³⁴ tc The Hebrew text reads literally, “from me you uncover.” The translation assumes an emendation of the Piel form גִּלִּית (gillit, “you uncover”), which has no object expressed here, to the Qal גָּלִית (galit, “you depart”).

[57:8]  ¹³⁵ tn Heb “you make wide your bed” (NASB similar).

[57:8]  ¹³⁶ tc Heb “and you [second masculine singular, unless the form be taken as third feminine singular] cut for yourself [feminine singular] from them.” Most English translations retain the MT reading in spite of at least three problems. This section makes significant use of feminine verbs and noun suffixes because of the sexual imagery. The verb in question is likely a 2nd person masculine singular verb. Nevertheless, this kind of fluctuation in gender appears elsewhere (GKC 127-28 §47.k and 462 §144.p; cf. Jer 3:5; Ezek 22:4; 23:32; cf. J. N. Oswalt, Isaiah [NICOT], 2:473, n. 13). Secondly, when this verbal root signifies establishing a covenant, it is normally accompanied by the noun for “covenant” (בְּרִית, bÿrit). Finally, this juxtaposition of the verb “to cut” and “covenant” normally is followed by the preposition “with,” while here it is “from.” The translation above assumes an emendation of וַתִּכְרָת (vatikhrah, “and you cut”) to וְכָרִית (vÿkharit, “and you purchase”) from the root כָּרָה (kharah); see HALOT 497 s.v. II כרה.

[57:8]  ¹³⁷ tn The Hebrew text has simply חָזָה (khazah, “gaze”). The adverb “longingly” is interpretive (see the context, where sexual lust is depicted).

[57:8]  ¹³⁸ tn Heb “[at] a hand you gaze.” The term יָד (yad, “hand”) probably has the sense of “power, manhood” here, where it is used, as in Ugaritic, as a euphemism for the genitals. See HALOT 387 s.v. I יָד.

[2:20]  ¹³⁹ tn Or “For.” The Hebrew particle (כִּי, ki) here introduces the evidence that they had no respect for him.

[2:20]  ¹⁴⁰ tn Heb “you broke your yoke…tore off your yoke ropes.” The metaphor is that of a recalcitrant ox or heifer which has broken free from its master.

[2:20]  ¹⁴¹ tc The MT of this verse has two examples of the old second feminine singular perfect, שָׁבַרְתִּי (shavarti) and נִתַּקְתִּי (nittaqti), which the Masoretes mistook for first singulars leading to the proposal to read אֶעֱבוֹר (’e’evor, “I will not transgress”) for אֶעֱבֹד (’e’evod, “I will not serve”). The latter understanding of the forms is accepted in KJV but rejected by almost all modern English versions as being less appropriate to the context than the reading accepted in the translation given here.

[2:20]  ¹⁴² tn Heb “you sprawled as a prostitute on….” The translation reflects the meaning of the metaphor.

[3:1]  ¹⁴³ tn Heb “May he go back to her again?” The question is rhetorical and expects a negative answer.

[3:1]  ¹⁴⁴ tn Heb “Would the land not be utterly defiled?” The stative is here rendered actively to connect better with the preceding. The question is rhetorical and expects a positive answer.

[3:1]  ¹⁴⁵ tn Heb “But you have played the prostitute with many lovers.”

[3:1]  ¹⁴⁶ tn Heb “Returning to me.” The form is the bare infinitive which the KJV and ASV have interpreted as an imperative “Yet, return to me!” However, it is more likely that a question is intended, expressing surprise in the light of the law alluded to and the facts cited. For the use of the infinitive absolute in the place of a finite verb, cf. GKC 346 §113.ee. For the introduction of a question without a question marker, cf. GKC 473 §150.a.

[7:4]  ¹⁴⁷ tn Heb “Stop trusting in lying words which say.”

[7:4]  ¹⁴⁸ tn The words “We are safe!” are not in the text but are supplied in the translation for clarity.

[7:4]  ¹⁴⁹ tn Heb “The temple of the Lord, the temple of the Lord, the temple of the Lord are these (i.e., these buildings).” Elsewhere triple repetition seems to mark a kind of emphasis (cf. Isa 6:3; Jer 22:29; Ezek 21:27 [32 HT]). The triple repetition that follows seems to be Jeremiah’s way of mocking the (false) sense of security that people had in the invincibility of Jerusalem because God dwelt in the temple. They appeared to be treating the temple as some kind of magical charm. A similar feeling had grown up around the ark in the time of the judges (cf. 1 Sam 3:3) and the temple and city of Jerusalem in Micah’s day (cf. Mic 3:11). It is reflected also in some of the Psalms (cf., e.g., Ps 46, especially v. 5).

[1:2]  ¹⁵⁰ tn The construct noun תְּחִלַּת (tékhillat, “beginning of”) displays a wider use of the construct state here, preceding a perfect verb דִּבֶּר (dibber, “he spoke”; Piel perfect 3rd person masculine singular) rather than a genitive noun. This is an unusual temporal construction (GKC 422 §130.d). It may be rendered, “When he (= the Lord) began to speak” (cf. ASV, NASB, NIV, NRSV, TEV, and most other modern English versions, all of which are similar). This time-determinative was not correctly understood by the LXX or by the KJV: “The beginning of the word of the Lord.”

[1:2]  ¹⁵¹ tn The preposition בְּ (bet) on בְּהוֹשֵׁעַ (bÿhoshea’) is an instrumental use of the preposition (BDB 89 s.v. בְּ III.2.b): “by, with, through Hosea” rather than a directional “to Hosea.” This focuses on the entire prophetic revelation through Hosea to Israel.

[1:2]  ¹⁵² tn Heb “the Lord.” This is redundant in English, so the pronoun has been used in the translation (cf. TEV, NLT).

[1:2]  ¹⁵³ tn Heb “to Hosea.” The proper name is replaced by the pronoun here to avoid redundancy in English (cf. NIV, NCV, NLT).

[1:2]  ¹⁵⁴ tn Heb “Go, take for yourself” (so NRSV; NASB, NIV “to yourself”). In conjunction with the following phrase this means “marry.”

[1:2]  ¹⁵⁵ tn Heb “a wife of harlotries.” The noun זְנוּנִים (zÿnunim) means “prostitute; harlot” (HALOT 275-76 s.v. זְנוּנִים). The term does not refer to mere adultery (cf. NIV; also NCV, TEV, CEV “unfaithful”) which is expressed by the root נַאַף (na’af, “adultery”; HALOT 658 s.v. נאף). The plural noun זְנוּנִים (zénunim, literally, “harlotries”) is an example of the plural of character or plural of repeated behavior. The phrase “wife of harlotries” (אֵשֶׁת זְנוּנִים, ’eshet zénunim) probably refers to a prostitute, possibly a temple prostitute serving at a Baal temple.

[1:2]  ¹⁵⁶ tn Heb “and children of harlotries.” However, TEV takes the phrase to mean the children will behave like their mother (“your children will be just like her”).

[1:2]  ¹⁵⁷ tn Heb “the land.” The term “the land” is frequently used as a synecdoche of container (the land of Israel) for the contained (the people of Israel).

[1:2]  ¹⁵⁸ tn Heb “prostitution.” The adjective “spiritual” is supplied in the translation to clarify that apostasy is meant here. The construction זָנֹה תִזְנֶה (zanoh tizneh, infinitive absolute + imperfect of the same root) repeats the root זָנַה (zanah, “harlotry”) for rhetorical emphasis. Israel was guilty of gross spiritual prostitution by apostatizing from Yahweh. The verb זָנַה is used in a concrete sense to refer to a spouse being unfaithful in a marriage relationship (HALOT 275 s.v. זנה 1), and figuratively meaning “to be unfaithful” in a relationship with God by prostituting oneself with other gods and worshiping idols (Exod 34:15; Lev 17:7; 20:5, 6; Deut 31:16; Judg 8:27, 33; 21:17; 1 Chr 5:25; Ezek 6:9; 20:30; 23:30; Hos 4:15; Ps 106:39; see HALOT 275 s.v. 2).

[1:2]  ¹⁵⁹ tn Heb “from after.”

[4:10]  ¹⁶⁰ tn Heb “by guarding harlotry.” The present translation assumes that the first word of v. 11 in the Hebrew text is to be taken with the infinitive at the end of v. 10 (so also NAB, NIV, NCV, NRSV).

[17:5]  ¹⁶¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ¹⁶² tn Some translations consider the word μυστήριον (musthrion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).