Genesis 31:19

31:19 While Laban had gone to shear his sheep, ¹  Rachel stole the household idols ²  that belonged to her father.

Genesis 31:30

31:30 Now I understand that ³  you have gone away ⁴  because you longed desperately ⁵  for your father’s house. Yet why did you steal my gods?” ⁶ 

Jude 1:5

1:5 Now I desire to remind you (even though you have been fully informed of these facts ⁷  once for all ⁸ ) that Jesus, ⁹  having saved the ¹⁰  people out of the land of Egypt, later ¹¹  destroyed those who did not believe.

Jude 1:14

1:14 Now Enoch, the seventh in descent beginning with Adam, ¹²  even prophesied of them, ¹³  saying, “Look! The Lord is coming ¹⁴  with thousands and thousands ¹⁵  of his holy ones,

Jude 1:18

1:18 For they said to you, “In the end time there will come ¹⁶  scoffers, propelled by their own ungodly desires.” ¹⁷ 

Jude 1:20

1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ¹⁸ 

Jude 1:24

Final Blessing

1:24 Now to the one who is able to keep you from falling, ¹⁹  and to cause you to stand, rejoicing, ²⁰  without blemish ²¹  before his glorious presence, ²² 

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ²³ 

Jude 1:24

Final Blessing

1:24 Now to the one who is able to keep you from falling, ²⁴  and to cause you to stand, rejoicing, ²⁵  without blemish ²⁶  before his glorious presence, ²⁷ 

Hosea 3:4

3:4 For the Israelites ²⁸  must live many days without a king or prince, without sacrifice or sacred fertility pillar, without ephod or idols.

Hosea 4:12

4:12 They consult their wooden idols,

and their diviner’s staff answers with an oracle.

The wind of prostitution blows them astray;

they commit spiritual adultery ²⁹  against their God.

Zechariah 10:2

10:2 For the household gods ³⁰  have spoken wickedness, the soothsayers have seen a lie, and as for the dreamers, they have disclosed emptiness and give comfort in vain. Therefore the people set out like sheep and become scattered because they have no shepherd. ³¹ 

[31:19]  ¹ tn This disjunctive clause (note the pattern conjunction + subject + verb) introduces a new scene. In the English translation it may be subordinated to the following clause.

[31:19]  ² tn Or “household gods.” Some translations merely transliterate the Hebrew term תְּרָפִים (tÿrafim) as “teraphim,” which apparently refers to household idols. Some contend that possession of these idols guaranteed the right of inheritance, but it is more likely that they were viewed simply as protective deities. See M. Greenberg, “Another Look at Rachel’s Theft of the Teraphim,” JBL 81 (1962): 239-48.

[31:30]  ³ tn Heb “and now.” The words “I understand that” have been supplied in the translation for clarity and for stylistic reasons.

[31:30]  ⁴ tn The infinitive absolute appears before the perfect verbal form to emphasize the certainty of the action.

[31:30]  ⁵ tn The infinitive absolute appears before the perfect verbal form to emphasize the degree of emotion involved.

[31:30]  ⁶ sn Yet why did you steal my gods? This last sentence is dropped into the speech rather suddenly. See C. Mabee, “Jacob and Laban: The Structure of Judicial Proceedings,” VT 30 (1980): 192-207, and G. W. Coats, “Self-Abasement and Insult Formulas,” JBL 91 (1972): 90-92.

[1:5]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Or perhaps “a,” though this is less likely.

[1:5]  ¹¹ tn Grk “the second time.”

[1:14]  ¹² tn Grk “the seventh from Adam.”

[1:14]  ¹³ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

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

[1:14]  ¹⁵ 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.

[1:18]  ¹⁶ tn Grk “be.”

[1:18]  ¹⁷ tn Grk “going according to their own desires of ungodliness.”

[1:20]  ¹⁸ tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

[1:24]  ¹⁹ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ²⁰ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ²¹ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ²² tn Or “in the presence of his glory,” “before his glory.”

[1:2]  ²³ tn Grk “may mercy and peace and love be multiplied to you.”

[1:24]  ²⁴ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ²⁵ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ²⁶ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ²⁷ tn Or “in the presence of his glory,” “before his glory.”

[3:4]  ²⁸ tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB “people of Israel” (likewise in the following verse).

[4:12]  ²⁹ tn Heb “adultery.” The adjective “spiritual” is supplied in the translation to clarify that apostasy is meant here.

[10:2]  ³⁰ tn The Hebrew word תְּרָפִים (tÿrafim, “teraphim”) refers to small images used as means of divination and in other occult practices (cf. Gen 31:19, 34-35; 1 Sam 19:13, 16; Hos 3:4). A number of English versions transliterate the Hebrew term (cf. ASV, NAB, NASB, NRSV) or simply use the generic term “idols” (so KJV, NIV, TEV).

[10:2]  ³¹ sn Shepherd is a common OT metaphor for the king (see esp. Jer 2:8; 3:15; 10:21; 23:1-2; 50:6; Ezek 34).