Yosua 18:5

18:5 Divide it into seven regions. ¹  Judah will stay ²  in its territory in the south, and the family ³  of Joseph in its territory in the north.

Yudas 1:22-23

1:22 And have mercy on those who waver; 1:23 save ⁴  others by snatching them out of the fire; have mercy ⁵  on others, coupled with a fear of God, ⁶  hating even the clothes stained ⁷  by the flesh. ⁸ 

Yudas 1:2

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

1 Samuel 19:20

19:20 So Saul sent messengers to capture David. When they saw a company of prophets prophesying with Samuel standing there as their leader, the spirit of God came upon Saul’s messengers, and they also prophesied.

Amos 5:6

5:6 Seek the Lord so you can live!

Otherwise he will break out ¹⁰  like fire against Joseph’s ¹¹  family; ¹² 

the fire ¹³  will consume

and no one will be able to quench it and save Bethel. ¹⁴ 

Zakharia 10:6

10:6 “I (says the Lord) will strengthen the kingdom ¹⁵  of Judah and deliver the people of Joseph ¹⁶  and will bring them back ¹⁷  because of my compassion for them. They will be as though I had never rejected them, for I am the Lord their God and therefore I will hear them.

[18:5]  ¹ tn Heb “portions.”

[18:5]  ² tn Heb “stand.”

[18:5]  ³ tn Heb “the house.”

[1:23]  ⁴ tn Grk “and save.”

[1:23]  ⁵ tn Grk “and have mercy.”

[1:23]  ⁶ 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]  sn Joining a fear of God to mercy is an important balance when involved in disciplinary action. On the one hand, being merciful without fear can turn to unwarranted sympathy for the individual, absolving him of personal responsibility; but fearing God without showing mercy can turn into personal judgment and condemnation.

[1:23]  ⁷ sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.

[1:23]  ⁸ 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.

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

[5:6]  ¹⁰ tn Heb “rush.” The verb depicts swift movement.

[5:6]  ¹¹ sn Here Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.

[5:6]  ¹² tn Heb “house.”

[5:6]  ¹³ tn Heb “it”; the referent (the fire mentioned in the previous line) has been supplied in the translation for clarity.

[5:6]  ¹⁴ tn Heb “to/for Bethel.” The translation assumes that the preposition indicates advantage, “on behalf of.” Another option is to take the preposition as vocative, “O Bethel.”

[10:6]  ¹⁵ tn Heb “the house.”

[10:6]  ¹⁶ tn Or “the kingdom of Israel”; Heb “the house of Joseph.”

[10:6]  sn Joseph is mentioned here instead of the usual Israel (but see 2 Sam 19:20; Ps 78:67; 80:1; 81:5; Ezek 37:16; Amos 5:6, 15; 6:6) because of the exodus motif that follows in vv. 8-11.

[10:6]  ¹⁷ tc The anomalous MT reading וְחוֹשְׁבוֹתִים (vÿkhoshÿvotim) should probably be וַהֲשִׁי בוֹתִם (vahashi votim), the Hiphil perfect consecutive of שׁוּב (shuv), “return” (cf. Jer 12:15).