Numbers 13:6

13:6 from the tribe of Judah, Caleb son of Jephunneh;

Numbers 13:30

13:30 Then Caleb silenced the people before Moses, saying, “Let us go up ¹  and occupy it, ²  for we are well able to conquer it.” ³ 

Numbers 14:6-10

14:6 And Joshua son of Nun and Caleb son of Jephunneh, two of those who had investigated the land, tore their garments. 14:7 They said to the whole community of the Israelites, “The land we passed through to investigate is an exceedingly ⁴  good land. 14:8 If the Lord delights in us, then he will bring us into this land and give it to us – a land that is flowing with milk and honey. ⁵  14:9 Only do not rebel against the Lord, and do not fear the people of the land, for they are bread for us. ⁶  Their protection ⁷  has turned aside from them, but the Lord is with us. Do not fear them!”

14:10 However, the whole community threatened to stone them. ⁸  But ⁹  the glory ¹⁰  of the Lord appeared to all the Israelites at the tent ¹¹  of meeting.

Numbers 14:24

14:24 Only my servant Caleb, because he had a different spirit and has followed me fully – I will bring him into the land where he had gone, and his descendants ¹²  will possess it.

Numbers 14:30

14:30 You will by no means enter into the land where ¹³  I swore ¹⁴  to settle ¹⁵  you. The only exceptions are Caleb son of Jephunneh and Joshua son of Nun.

Joshua 14:6-14

14:6 The men of Judah approached Joshua in Gilgal, and Caleb son of Jephunneh the Kenizzite said to him, “You know what the Lord said about you and me to Moses, the man of God, at Kadesh Barnea. ¹⁶  14:7 I was forty years old when Moses, the Lord’s servant, sent me from Kadesh Barnea to spy on the land and I brought back to him an honest report. ¹⁷  14:8 My countrymen ¹⁸  who accompanied ¹⁹  me frightened the people, ²⁰  but I remained loyal to the Lord my God. ²¹  14:9 That day Moses made this solemn promise: ²²  ‘Surely the land on which you walked ²³  will belong to you and your descendants permanently, ²⁴  for you remained loyal to the Lord your God.’ 14:10 So now, look, the Lord has preserved my life, just as he promised, these past forty-five years since the Lord spoke these words to Moses, during which Israel traveled through the wilderness. Now look, I am today eighty-five years old. 14:11 Today I am still as strong as when Moses sent me out. I can fight and go about my daily activities with the same energy I had then. ²⁵  14:12 Now, assign me this hill country which the Lord promised me at that time! No doubt you heard at that time that the Anakites live there in large, fortified cities. ²⁶  But, assuming the Lord is with me, I will conquer ²⁷  them, as the Lord promised.” 14:13 Joshua asked God to empower Caleb son of Jephunneh and assigned him Hebron. ²⁸  14:14 So Hebron remains the assigned land of Caleb son of Jephunneh the Kenizzite to this very day ²⁹  because he remained loyal to the Lord God of Israel.

Joshua 15:13-20

15:13 Caleb son of Jephunneh was assigned Kiriath Arba (that is Hebron) within the tribe of Judah, according to the Lord’s instructions to Joshua. (Arba was the father of Anak.) ³⁰  15:14 Caleb drove out ³¹  from there three Anakites – Sheshai, Ahiman, and Talmai, descendants of Anak. 15:15 From there he attacked the people of Debir. ³²  (Debir used to be called Kiriath Sepher.) 15:16 Caleb said, “To the man who attacks and captures Kiriath Sepher I will give my daughter Acsah as a wife.” 15:17 When Othniel son of Kenaz, Caleb’s brother, ³³  captured it, Caleb ³⁴  gave Acsah his daughter to him as a wife.

15:18 One time Acsah ³⁵  came and charmed her father ³⁶  so that she could ask him for some land. When she got down from her donkey, Caleb said to her, “What would you like?” 15:19 She answered, “Please give me a special present. ³⁷  Since you have given me land in the Negev, now give me springs of water. So he gave her both upper and lower springs.

15:20 This is the land assigned to the tribe of Judah by its clans: ³⁸ 

Jude 1:12-14

1:12 These men are ³⁹  dangerous reefs ⁴⁰  at your love feasts, ⁴¹  feasting without reverence, ⁴²  feeding only themselves. ⁴³  They are ⁴⁴  waterless ⁴⁵  clouds, carried along by the winds; autumn trees without fruit ⁴⁶  – twice dead, ⁴⁷  uprooted; 1:13 wild sea waves, ⁴⁸  spewing out the foam of ⁴⁹  their shame; ⁵⁰  wayward stars ⁵¹  for whom the utter depths of eternal darkness ⁵²  have been reserved.

1:14 Now Enoch, the seventh in descent beginning with Adam, ⁵³  even prophesied of them, ⁵⁴  saying, “Look! The Lord is coming ⁵⁵  with thousands and thousands ⁵⁶  of his holy ones,

[13:30]  ¹ tn The construction is emphatic, using the cohortative with the infinitive absolute to strengthen it: עָלֹה נַעֲלֶה (’aloh na’aleh, “let us go up”) with the sense of certainty and immediacy.

[13:30]  ² tn The perfect tense with vav (ו) consecutive brings the cohortative idea forward: “and let us possess it”; it may also be subordinated to form a purpose or result idea.

[13:30]  ³ tn Here again the confidence of Caleb is expressed with the infinitive absolute and the imperfect tense: יָכוֹל נוּכַל (yakhol nukhal), “we are fully able” to do this. The verb יָכַל (yakhal) followed by the preposition lamed means “to prevail over, to conquer.”

[14:7]  ⁴ tn The repetition of the adverb מְאֹד (mÿ’od) is used to express this: “very, very [good].”

[14:8]  ⁵ tn The subjective genitives “milk and honey” are symbols of the wealth of the land, second only to bread. Milk was a sign of such abundance (Gen 49:12; Isa 7:21,22). Because of the climate the milk would thicken quickly and become curds, eaten with bread or turned into butter. The honey mentioned here is the wild honey (see Deut 32:13; Judg 14:8-9). It signified sweetness, or the finer things of life (Ezek 3:3).

[14:9]  ⁶ sn The expression must indicate that they could destroy the enemies as easily as they could eat bread.

[14:9]  ⁷ tn Heb “their shade.” The figure compares the shade from the sun with the protection from the enemy. It is also possible that the text is alluding to their deities here.

[14:10]  ⁸ tn Heb “said to stone them with stones.” The verb and the object are not from the same root, but the combination nonetheless forms an emphasis equal to the cognate accusative.

[14:10]  ⁹ tn The vav (ו) on the noun “glory” indicates a strong contrast, one that interrupts their threatened attack.

[14:10]  ¹⁰ sn The glory of the Lord refers to the reality of the Lord’s presence in a manifestation of his power and splendor. It showed to all that God was a living God. The appearance of the glory indicated blessing for the obedient, but disaster for the disobedient.

[14:10]  ¹¹ tc The Greek, Syriac, and Tg. Ps.-J. have “in the cloud over the tent.”

[14:24]  ¹² tn Heb “seed.”

[14:30]  ¹³ tn The relative pronoun “which” is joined with the resumptive pronoun “in it” to form a smoother reading “where.”

[14:30]  ¹⁴ tn The Hebrew text uses the anthropomorphic expression “I raised my hand” in taking an oath.

[14:30]  ¹⁵ tn Heb “to cause you to dwell; to cause you to settle.”

[14:6]  ¹⁶ tn Heb “You know the word which the Lord spoke to Moses, the man of God, because of me and because of you in Kadesh Barnea.”

[14:7]  ¹⁷ tn Heb “and I brought back to him a word just as [was] in my heart.”

[14:8]  ¹⁸ tn Heb “brothers.”

[14:8]  ¹⁹ tn Heb “went up with.”

[14:8]  ²⁰ tn Heb “made the heart[s] of the people melt.”

[14:8]  ²¹ tn Heb “I filled up after the Lord my God,” an idiomatic statement meaning that Caleb remained loyal to the Lord.

[14:9]  ²² tn Heb “swore an oath.”

[14:9]  ²³ tn Heb “on which your foot has walked.”

[14:9]  ²⁴ tn Heb “will belong to you for an inheritance, and to your sons forever.”

[14:11]  ²⁵ tn Heb “like my strength then, like my strength now, for battle and for going out and coming in.”

[14:12]  ²⁶ tn Heb “are there and large, fortified cities.”

[14:12]  ²⁷ tn Or “will dispossess.”

[14:13]  ²⁸ tn Heb “Joshua blessed him and gave Hebron to Caleb son of Jephunneh as an inheritance.”

[14:14]  ²⁹ tn Heb “Therefore Hebron belongs to Caleb son of Jephunneh for an inheritance to this day.”

[15:13]  ³⁰ tn Heb “To Caleb son of Jephunneh he gave a portion in the midst of the sons of Judah according to the mouth [i.e., command] of the Lord to Joshua, Kiriath Arba (the father of Anak), it is Hebron.”

[15:14]  ³¹ tn Or “dispossessed.”

[15:15]  ³² tn Heb “he went up against the inhabitants of Debir.”

[15:17]  ³³ tn “Caleb’s brother” may refer either to Othniel or to Kenaz. If Kenaz was the brother of Caleb, Othniel is Caleb’s nephew.

[15:17]  ³⁴ tn Heb “he”; the referent (Caleb) has been specified in the translation for clarity.

[15:18]  ³⁵ tn Heb “she”; the referent (Acsah) has been specified in the translation for clarity.

[15:18]  ³⁶ tn Heb “him.” The referent of the pronoun could be Othniel, in which case the translation would be, “she incited him [Othniel] to ask her father for a field.” This is problematic, however, for Acsah, not Othniel, makes the request in v. 19. The LXX has “he [Othniel] urged her to ask her father for a field.” This appears to be an attempt to reconcile the apparent inconsistency and probably does not reflect the original text. If Caleb is understood as the referent of the pronoun, the problem disappears. For a fuller discussion of the issue, see P. G. Mosca, “Who Seduced Whom? A Note on Joshua 15:18//Judges 1:14,” CBQ 46 (1984): 18-22. This incident is also recorded in Judg 1:14.

[15:19]  ³⁷ tn Elsewhere this Hebrew word (בְּרָכָה, bÿrakhah) is often translated “blessing,” but here it refers to a gift (as in Gen 33:11; 1 Sam 25:27; 30:26; and 2 Kgs 5:15).

[15:20]  ³⁸ tn Heb “This is the inheritance of the tribe of the sons of Judah by their clans.”

[1:12]  ³⁹ tn Grk “these are the men who are.”

[1:12]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).

[1:12]  ⁴⁶ 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]  ⁴⁷ tn Grk “having died twice.”

[1:13]  ⁴⁸ tn Grk “wild waves of the sea.”

[1:13]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.

[1:14]  ⁵³ tn Grk “the seventh from Adam.”

[1:14]  ⁵⁴ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ⁵⁵ tn Grk “has come,” a proleptic aorist.

[1:14]  ⁵⁶ 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.