Numbers 13:21

The Spies’ Activities

13:21 So they went up and investigated the land from the wilderness of Zin to Rehob, ¹  at the entrance of Hamath. ² 

Joshua 13:5

13:5 the territory of Byblos ³  and all Lebanon to the east, from Baal Gad below Mount Hermon to Lebo Hamath. ⁴ 

Jude 1:3

Condemnation of the False Teachers

1:3 Dear friends, although I have been eager to write to you ⁵  about our common salvation, I now feel compelled ⁶  instead to write to encourage ⁷  you to contend earnestly ⁸  for the faith ⁹  that was once for all ¹⁰  entrusted to the saints. ¹¹ 

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ¹² 

Jude 1:9

1:9 But even ¹³  when Michael the archangel ¹⁴  was arguing with the devil and debating with him ¹⁵  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!”

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ¹⁶ 

Jude 1:24

Final Blessing

1:24 Now to the one who is able to keep you from falling, ¹⁷  and to cause you to stand, rejoicing, ¹⁸  without blemish ¹⁹  before his glorious presence, ²⁰ 

[13:21]  ¹ sn Zin is on the southern edge of the land, but Rehob is far north, near Mount Hermon. The spies covered all the land.

[13:21]  ² tn The idiom uses the infinitive construct: “to enter Hamath,” meaning, “on the way that people go to Hamath.”

[13:5]  ³ tn Heb “and the land of the Gebalites.”

[13:5]  ⁴ tn Or “the entrance to Hamath.” Most modern translations take the phrase “Lebo Hamath” to be a proper name, but often provide a note with the alternative, where “Hamath” is the proper name and לְבוֹא (lÿvo’) is taken to mean “entrance to.”

[1:3]  ⁵ tn Grk “while being quite diligent to write to you,” or “while making all haste to write to you.” Two issues are at stake: (1) whether σπουδή (spoudh) here means diligence, eagerness, or haste; (2) whether ποιούμενος γράφειν (poioumeno" grafein) is to be taken conatively (“I was about to write”) or progressively (“I was writing”). Without knowing more of the background, it is difficult to tell which option is to be preferred.

[1:3]  ⁶ tn Grk “I had the necessity.” The term ἀνάγκη (anankh, “necessity”) often connotes urgency or distress. In this context, Jude is indicating that the more comprehensive treatment about the faith shared between himself and his readers was not nearly as urgent as the letter he found it now necessary to write.

[1:3]  ⁷ tn Grk “encouraging.” Παρακαλῶν (parakalwn) is most likely a telic participle. In keeping with other participles of purpose, it is present tense and occurs after the main verb.

[1:3]  ⁸ tn the verb ἐπαγωνίζομαι (epagwnizomai) is an intensive form of ἀγωνίζομαι (agwnizomai). As such, the notion of struggling, fighting, contending, etc. is heightened.

[1:3]  ⁹ tn Τῇ πίστει (th pistei) here is taken as a dative of advantage (“on behalf of the faith”). Though rare (see BDAG 820 s.v. 3), it is not unexampled and must have this meaning here.

[1:3]  ¹⁰ sn The adverb once for all (ἅπαξ, Japax) seems to indicate that the doctrinal convictions of the early church had been substantially codified. That is to say, Jude could appeal to written documents of the Christian faith in his arguments with the false teachers. Most likely, these documents were the letters of Paul and perhaps one or more gospels. First and Second Peter may also have been among the documents Jude has in mind (see also the note on the phrase entrusted to the saints in this verse).

[1:3]  ¹¹ sn I now feel compelled instead…saints. Apparently news of some crisis has reached Jude, prompting him to write a different letter than what he had originally planned. A plausible scenario (assuming authenticity of 2 Peter or at least that there are authentic Petrine snippets in it) is that after Peter’s death, Jude intended to write to the same Gentile readers that Peter had written to (essentially, Paul’s churches). Jude starts by affirming that the gospel the Gentiles had received from Paul was the same as the one the Jewish Christians had received from the other apostles (our common salvation). But in the midst of writing this letter, Jude felt that the present crisis deserved another, shorter piece. The crisis, as the letter reveals, is that the false teachers whom Peter prophesied have now infiltrated the church. The letter of Jude is thus an ad hoc letter, intended to confirm the truth of Peter’s letter and encourage the saints to ground their faith in the written documents of the nascent church, rather than listen to the twisted gospel of the false teachers. In large measure, the letter of Jude illustrates the necessity of clinging to the authority of scripture as opposed to those who claim to be prophets.

[1:2]  ¹² tn Grk “may mercy and peace and love be multiplied to you.”

[1:9]  ¹³ tn The word “even” is not in Greek; it is implied by the height of the contrast.

[1:9]  ¹⁴ sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

[1:9]  ¹⁵ tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”

[1:2]  ¹⁶ tn Grk “may mercy and peace and love be multiplied to you.”

[1:24]  ¹⁷ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ¹⁸ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ¹⁹ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ²⁰ tn Or “in the presence of his glory,” “before his glory.”