Joshua 17:15

17:15 Joshua replied to them, “Since you have so many people, ¹  go up into the forest and clear out a place to live in the land of the Perizzites and Rephaites, for the hill country of Ephraim is too small for you.”

Joshua 17:18

17:18 The whole hill country ²  will be yours; though it is a forest, you can clear it and it will be entirely yours. ³  You can conquer the Canaanites, though they have chariots with iron-rimmed wheels and are strong.”

Jude 1:4-6

1:4 For certain men ⁴  have secretly slipped in among you ⁵  – men who long ago ⁶  were marked out ⁷  for the condemnation I am about to describe ⁸  – ungodly men who have turned the grace of our God into a license for evil ⁹  and who deny our only Master ¹⁰  and Lord, ¹¹  Jesus Christ.

1:5 Now I desire to remind you (even though you have been fully informed of these facts ¹²  once for all ¹³ ) that Jesus, ¹⁴  having saved the ¹⁵  people out of the land of Egypt, later ¹⁶  destroyed those who did not believe. 1:6 You also know that ¹⁷  the angels who did not keep within their proper domain ¹⁸  but abandoned their own place of residence, he has kept ¹⁹  in eternal chains ²⁰  in utter ²¹  darkness, locked up ²²  for the judgment of the great Day.

[17:15]  ¹ tn Heb “If you are a great people.”

[17:18]  ² tn The Hebrew text has simply “the hill country,” which must here include the hill country of Ephraim and the forest regions mentioned in v. 15.

[17:18]  ³ tn Heb “and its limits will be yours.”

[1:4]  ⁴ tn Grk “people.” However, if Jude is indeed arguing that Peter’s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase “these men” in 2 Pet 2:12.

[1:4]  ⁵ tn “Among you” is not in the Greek text, but is obviously implied.

[1:4]  ⁶ tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.

[1:4]  ⁷ tn Grk “written about.”

[1:4]  ⁸ tn Grk “for this condemnation.” τοῦτο (touto) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5-18. Otherwise, the condemnation is only implied (in v. 3b) or is merely a statement of their sinfulness (“ungodly” in v. 4b), not a judgment of it.

[1:4]  ⁹ tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).

[1:4]  ¹⁰ tc Most later witnesses (P Ψ Ï sy) have θεόν (qeon, “God”) after δεσπότην (despothn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despoth") was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (Ì^72,78 א A B C 0251 33 81 323 1241 1739 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.

[1:4]  ¹¹ tn The terms “Master and Lord” both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. For more discussion see ExSyn 270-78. See also Titus 2:13 and 2 Pet 1:1

[1:5]  ¹² tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidota") is an implied ὑμᾶς (Jumas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.

[1:5]  ¹³ tc ‡ Some translations take ἅπαξ (Japax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (Joti) clause. The reading of NA²⁷, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta {oti [Jo] kurio" {apax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (Ì⁷² A B C² 33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, swsas).

[1:5]  ¹⁴ tc ‡ The reading ᾿Ιησοῦς (Ihsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or^1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (qeos, “God”) for ᾿Ιησοῦς (though Ì⁷² has the intriguing reading θεὸς Χριστός [qeos Cristos, “God Christ”] for ᾿Ιησοῦς). In addition to the evidence supplied in NA²⁷ for this reading, note also {88 322 323 424^c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.

[1:5]  ¹⁵ tn Or perhaps “a,” though this is less likely.

[1:5]  ¹⁶ tn Grk “the second time.”

[1:6]  ¹⁷ 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]  ¹⁸ tn Grk “who did not keep their own domain.”

[1:6]  ¹⁹ 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]  ²⁰ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ²¹ 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]  ²² 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”).