1 Chronicles 10:13-14

10:13 So Saul died because he was unfaithful to the Lord and did not obey the Lord’s instructions; he even tried to conjure up underworld spirits. ¹  10:14 He did not seek the Lord’s guidance, so the Lord ²  killed him and transferred the kingdom to David son of Jesse.

1 Chronicles 10:2

10:2 The Philistines stayed right on the heels of ³  Saul and his sons. They ⁴  struck down Saul’s ⁵  sons Jonathan, Abinadab, and Malki-Shua.

1 Chronicles 2:3-6

Judah’s Descendants

2:3 The sons of Judah:

Er, Onan, and Shelah. These three were born to him by Bathshua, ⁶  a Canaanite woman. Er, Judah’s firstborn, displeased the Lord, so the Lord killed him. ⁷ 

2:4 Tamar, Judah’s ⁸  daughter-in-law, bore to him Perez and Zerah. Judah had five sons in all.

2:5 The sons of Perez:

Hezron and Hamul.

2:6 The sons of Zerah:

Zimri, Ethan, Heman, Kalkol, Dara ⁹  – five in all.

Jude 1:6-7

1:6 You also know that ¹⁰  the angels who did not keep within their proper domain ¹¹  but abandoned their own place of residence, he has kept ¹²  in eternal chains ¹³  in utter ¹⁴  darkness, locked up ¹⁵  for the judgment of the great Day. 1:7 So also ¹⁶  Sodom and Gomorrah and the neighboring towns, ¹⁷  since they indulged in sexual immorality and pursued unnatural desire ¹⁸  in a way similar to ¹⁹  these angels, ²⁰  are now displayed as an example by suffering the punishment of eternal fire.

[10:13]  ¹ tn Heb “and Saul died because of his unfaithfulness by which he acted unfaithfully against the Lord, concerning the word of the Lord which he did not keep, also to Saul, a ritual pit to seek.” The text alludes to the incident recorded in 1 Sam 28. The Hebrew term אוֹב (’ov, “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. In 1 Sam 28:7 the witch of Endor is called a בַּעֲלַת־אוֹב (ba’alat-’ov, “owner of a ritual pit”). See H. A. Hoffner, “Second Millennium Antecedents to the Hebrew áo‚b,” JBL 86 (1967): 385-401.

[10:14]  ² tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[10:2]  ³ tn Heb “stuck close after.”

[10:2]  ⁴ tn Heb “the Philistines.” The translation has substituted the pronoun “they” to avoid redundancy.

[10:2]  ⁵ tn Heb “his”; the referent (Saul) has been specified in the translation for clarity.

[2:3]  ⁶ tn The name means “daughter of Shua.” Shua is identified in Gen 38:2 as a “Canaanite man.”

[2:3]  ⁷ tn Heb “was evil in the eyes of the Lord, so he [i.e., the Lord] killed him [i.e., Er].”

[2:4]  ⁸ tn Heb “his”; the referent (Judah) has been specified in the translation for clarity.

[2:6]  ⁹ tc Many medieval Hebrew mss, some LXX mss, and Syriac read “Darda” (see 1 Kgs 4:31 ET = 1 Kgs 5:11 HT).

[1:6]  ¹⁰ 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]  ¹¹ tn Grk “who did not keep their own domain.”

[1:6]  ¹² 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]  ¹³ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ¹⁴ 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]  ¹⁵ 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”).

[1:7]  ¹⁶ tn Grk “as.”

[1:7]  ¹⁷ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ¹⁸ 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]  ¹⁹ tn Or “in the same way as.”

[1:7]  ²⁰ tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.