13:30 Then Caleb silenced the people before Moses, saying, “Let us go up 1 and occupy it, 2 for we are well able to conquer it.” 3
14:6 The men of Judah approached Joshua in Gilgal, and Caleb son of Jephunneh the Kenizzite said to him, “You know what the Lord said about you and me to Moses, the man of God, at Kadesh Barnea. 4 14:7 I was forty years old when Moses, the Lord’s servant, sent me from Kadesh Barnea to spy on the land and I brought back to him an honest report. 5 14:8 My countrymen 6 who accompanied 7 me frightened the people, 8 but I remained loyal to the Lord my God. 9 14:9 That day Moses made this solemn promise: 10 ‘Surely the land on which you walked 11 will belong to you and your descendants permanently, 12 for you remained loyal to the Lord your God.’ 14:10 So now, look, the Lord has preserved my life, just as he promised, these past forty-five years since the Lord spoke these words to Moses, during which Israel traveled through the wilderness. Now look, I am today eighty-five years old. 14:11 Today I am still as strong as when Moses sent me out. I can fight and go about my daily activities with the same energy I had then. 13 14:12 Now, assign me this hill country which the Lord promised me at that time! No doubt you heard at that time that the Anakites live there in large, fortified cities. 14 But, assuming the Lord is with me, I will conquer 15 them, as the Lord promised.” 14:13 Joshua asked God to empower Caleb son of Jephunneh and assigned him Hebron. 16 14:14 So Hebron remains the assigned land of Caleb son of Jephunneh the Kenizzite to this very day 17 because he remained loyal to the Lord God of Israel.
1:14 Now Enoch, the seventh in descent beginning with Adam, 32 even prophesied of them, 33 saying, “Look! The Lord is coming 34 with thousands and thousands 35 of his holy ones, 1:15 to execute judgment on 36 all, and to convict every person 37 of all their thoroughly ungodly deeds 38 that they have committed, 39 and of all the harsh words that ungodly sinners have spoken against him.” 40
1 tn The construction is emphatic, using the cohortative with the infinitive absolute to strengthen it: עָלֹה נַעֲלֶה (’aloh na’aleh, “let us go up”) with the sense of certainty and immediacy.
2 tn The perfect tense with vav (ו) consecutive brings the cohortative idea forward: “and let us possess it”; it may also be subordinated to form a purpose or result idea.
3 tn Here again the confidence of Caleb is expressed with the infinitive absolute and the imperfect tense: יָכוֹל נוּכַל (yakhol nukhal), “we are fully able” to do this. The verb יָכַל (yakhal) followed by the preposition lamed means “to prevail over, to conquer.”
4 tn Heb “You know the word which the
5 tn Heb “and I brought back to him a word just as [was] in my heart.”
6 tn Heb “brothers.”
7 tn Heb “went up with.”
8 tn Heb “made the heart[s] of the people melt.”
9 tn Heb “I filled up after the
10 tn Heb “swore an oath.”
11 tn Heb “on which your foot has walked.”
12 tn Heb “will belong to you for an inheritance, and to your sons forever.”
13 tn Heb “like my strength then, like my strength now, for battle and for going out and coming in.”
14 tn Heb “are there and large, fortified cities.”
15 tn Or “will dispossess.”
16 tn Heb “Joshua blessed him and gave Hebron to Caleb son of Jephunneh as an inheritance.”
17 tn Heb “Therefore Hebron belongs to Caleb son of Jephunneh for an inheritance to this day.”
18 tn Grk “these are the men who are.”
19 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.
20 tc Several witnesses (A Cvid 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.
21 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.
22 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.
23 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.
24 tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).
25 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.
26 tn Grk “having died twice.”
27 tn Grk “wild waves of the sea.”
28 tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”
29 tn Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.
30 sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.
31 tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.
32 tn Grk “the seventh from Adam.”
33 tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).
34 tn Grk “has come,” a proleptic aorist.
35 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.
36 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).
37 tn Or “soul.”
38 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.
39 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.
40 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.