Joshua 6:5

6:5 When you hear the signal from the ram’s horn, ¹  have the whole army give a loud battle cry. ²  Then the city wall will collapse ³  and the warriors should charge straight ahead.” ⁴ 

Jude 1:20-22

1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ⁵  1:21 maintain ⁶  yourselves in the love of God, while anticipating ⁷  the mercy of our Lord Jesus Christ that brings eternal life. ⁸  1:22 And have mercy on those who waver;

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ⁹ 

Jude 1:15

1:15 to execute judgment on ¹⁰  all, and to convict every person ¹¹  of all their thoroughly ungodly deeds ¹²  that they have committed, ¹³  and of all the harsh words that ungodly sinners have spoken against him.” ¹⁴ 

Jude 1:22-23

1:22 And have mercy on those who waver; 1:23 save ¹⁵  others by snatching them out of the fire; have mercy ¹⁶  on others, coupled with a fear of God, ¹⁷  hating even the clothes stained ¹⁸  by the flesh. ¹⁹ 

[6:5]  ¹ tn Heb “and it will be at the sounding of the horn, the ram’s horn, when you hear the sound of the ram’s horn.” The text of Josh 6:5 seems to be unduly repetitive, so for the sake of English style and readability, it is best to streamline the text here. The reading in the Hebrew looks like a conflation of variant readings, with the second (“when you hear the sound of the ram’s horn”) being an interpolation that assimilates the text to verse 20 (“when the army heard the sound of the horn”). Note that the words “when you hear the sound of the ram's horn” do not appear in the LXX of verse 5.

[6:5]  ² tn Heb “all the people will shout with a loud shout.”

[6:5]  ³ tn Heb “fall in its place.”

[6:5]  ⁴ tn Heb “and the people will go up, each man straight ahead.”

[1:20]  ⁵ 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.

[1:21]  ⁶ tn Or “keep.”

[1:21]  ⁷ tn Or “waiting for.”

[1:21]  ⁸ tn Grk “unto eternal life.”

[1:2]  ⁹ tn Grk “may mercy and peace and love be multiplied to you.”

[1:15]  ¹⁰ 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]  ¹¹ tn Or “soul.”

[1:15]  ¹² 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]  ¹³ 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]  ¹⁴ 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.

[1:23]  ¹⁵ tn Grk “and save.”

[1:23]  ¹⁶ tn Grk “and have mercy.”

[1:23]  ¹⁷ tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.

[1:23]  ¹⁸ sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.

[1:23]  ¹⁹ tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.