1 Samuel 11:4

11:4 When the messengers went to Gibeah (where Saul lived) ¹  and informed the people of these matters, all the people wept loudly. ² 

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 ³  (that is, Jerusalem), ⁴  Gibeah, and Kiriath – a total of fourteen cities and their towns. ⁵  This was the land assigned to the tribe of Benjamin ⁶  by its clans.

Jude 1:12-16

1:12 These men are ⁷  dangerous reefs ⁸  at your love feasts, ⁹  feasting without reverence, ¹⁰  feeding only themselves. ¹¹  They are ¹²  waterless ¹³  clouds, carried along by the winds; autumn trees without fruit ¹⁴  – twice dead, ¹⁵  uprooted; 1:13 wild sea waves, ¹⁶  spewing out the foam of ¹⁷  their shame; ¹⁸  wayward stars ¹⁹  for whom the utter depths of eternal darkness ²⁰  have been reserved.

1:14 Now Enoch, the seventh in descent beginning with Adam, ²¹  even prophesied of them, ²²  saying, “Look! The Lord is coming ²³  with thousands and thousands ²⁴  of his holy ones, 1:15 to execute judgment on ²⁵  all, and to convict every person ²⁶  of all their thoroughly ungodly deeds ²⁷  that they have committed, ²⁸  and of all the harsh words that ungodly sinners have spoken against him.” ²⁹  1:16 These people are grumblers and ³⁰  fault-finders who go ³¹  wherever their desires lead them, ³²  and they give bombastic speeches, ³³  enchanting folks ³⁴  for their own gain. ³⁵ 

Jude 1:14

1:14 Now Enoch, the seventh in descent beginning with Adam, ³⁶  even prophesied of them, ³⁷  saying, “Look! The Lord is coming ³⁸  with thousands and thousands ³⁹  of his holy ones,

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ⁴⁰ 

Jude 1:6

1:6 You also know that ⁴¹  the angels who did not keep within their proper domain ⁴²  but abandoned their own place of residence, he has kept ⁴³  in eternal chains ⁴⁴  in utter ⁴⁵  darkness, locked up ⁴⁶  for the judgment of the great Day.

[11:4]  ¹ tn Heb “to Gibeah of Saul.”

[11:4]  ² tn Heb “lifted their voice and wept.”

[18:28]  ³ tn The word “city” is supplied in the translation for clarification.

[18:28]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:28]  ⁵ 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]  ⁶ tn Heb “This is the inheritance of the sons of Benjamin.”

[1:12]  ⁷ tn Grk “these are the men who are.”

[1:12]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).

[1:12]  ¹⁴ 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]  ¹⁵ tn Grk “having died twice.”

[1:13]  ¹⁶ tn Grk “wild waves of the sea.”

[1:13]  ¹⁷ 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.”

[1:13]  ¹⁸ 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.

[1:13]  ¹⁹ 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.

[1:13]  ²⁰ tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.

[1:14]  ²¹ tn Grk “the seventh from Adam.”

[1:14]  ²² tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ²³ tn Grk “has come,” a proleptic aorist.

[1:14]  ²⁴ 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.

[1:15]  ²⁵ 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]  ²⁶ tn Or “soul.”

[1:15]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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.

[1:16]  ³⁰ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ³¹ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ³² tn Grk “(who go/going) according to their own lusts.”

[1:16]  ³³ tn Grk “and their mouth speaks bombastic things.”

[1:16]  ³⁴ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ³⁵ tn Or “to their own advantage.”

[1:14]  ³⁶ tn Grk “the seventh from Adam.”

[1:14]  ³⁷ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ³⁸ tn Grk “has come,” a proleptic aorist.

[1:14]  ³⁹ 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.

[1:2]  ⁴⁰ tn Grk “may mercy and peace and love be multiplied to you.”

[1:6]  ⁴¹ 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]  ⁴² tn Grk “who did not keep their own domain.”

[1:6]  ⁴³ 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]  ⁴⁴ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ⁴⁵ 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]  ⁴⁶ 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”).