1 Samuel 10:26

10:26 Even Saul went to his home in Gibeah. With him went some brave men whose hearts God had touched.

1 Samuel 15:34

15:34 Then Samuel went to Ramah, while Saul went up to his home in Gibeah of Saul.

Joshua 18:28

18:28 Zelah, Haeleph, the Jebusite city ¹  (that is, Jerusalem), ²  Gibeah, and Kiriath – a total of fourteen cities and their towns. ³  This was the land assigned to the tribe of Benjamin ⁴  by its clans.

Jude 1:12

1:12 These men are ⁵  dangerous reefs ⁶  at your love feasts, ⁷  feasting without reverence, ⁸  feeding only themselves. ⁹  They are ¹⁰  waterless ¹¹  clouds, carried along by the winds; autumn trees without fruit ¹²  – twice dead, ¹³  uprooted;

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ¹⁴ 

Jude 1:6

1:6 You also know that ¹⁵  the angels who did not keep within their proper domain ¹⁶  but abandoned their own place of residence, he has kept ¹⁷  in eternal chains ¹⁸  in utter ¹⁹  darkness, locked up ²⁰  for the judgment of the great Day.

Isaiah 10:29

10:29 They went through the pass,

spent the night at Geba.

Ramah trembled,

Gibeah of Saul ran away.

[18:28]  ¹ tn The word “city” is supplied in the translation for clarification.

[18:28]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:28]  ³ tn The structure of this list presents problems. In v. 28 no conjunction appears before “Haeleph” or “Kiriath” in the Hebrew text. This suggests they should be compounded with the preceding names, yielding “Zelah Haeleph” and “Gibeah Kiriath” respectively. This results in a list of only twelve cities, however, while the summary statement (v. 28) gives the number fourteen. One should note, however, that the city lists in chap. 15 do not consistently use the conjunction before the name of each city. See also Josh 19:7, where no conjunction appears before “Rimmon,” but the summary assumes that Ain and Rimmon are distinct.

[18:28]  ⁴ tn Heb “This is the inheritance of the sons of Benjamin.”

[1:12]  ⁵ tn Grk “these are the men who are.”

[1:12]  ⁶ 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.

[1:12]  ⁷ tc Several witnesses (A C^vid 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.

[1:12]  ⁸ 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.

[1:12]  ⁹ 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.

[1:12]  ¹⁰ 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.

[1:12]  ¹¹ tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).

[1:12]  ¹² 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.

[1:12]  ¹³ tn Grk “having died twice.”

[1:2]  ¹⁴ tn Grk “may mercy and peace and love be multiplied to you.”

[1:6]  ¹⁵ 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]  ¹⁶ tn Grk “who did not keep their own domain.”

[1:6]  ¹⁷ 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]  ¹⁸ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ¹⁹ 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]  ²⁰ 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”).