Numbers 31:1-12

The Midianite War

31:1 ¹ The Lord spoke to Moses: 31:2 “Exact vengeance ²  for the Israelites on the Midianites ³  – after that you will be gathered to your people.” ⁴ 

31:3 So Moses spoke to the people: “Arm ⁵  men from among you for the war, to attack the Midianites and to execute ⁶  the Lord’s vengeance on Midian. 31:4 You must send to the battle a thousand men from every tribe throughout all the tribes of Israel.” ⁷  31:5 So a thousand from every tribe, twelve thousand armed for battle in all, were provided out of the thousands of Israel.

Campaign Against the Midianites

31:6 So Moses sent them to the war, one thousand from every tribe, with Phinehas son of Eleazar the priest, who was in charge ⁸  of the holy articles ⁹  and the signal trumpets. 31:7 They fought against the Midianites, as the Lord commanded Moses, and they killed every male. ¹⁰  31:8 They killed the kings of Midian in addition to those slain – Evi, Rekem, Zur, Hur, and Reba – five Midianite kings. ¹¹  They also killed Balaam son of Beor with the sword. ¹² 

31:9 The Israelites took the women of Midian captives along with their little ones, and took all their herds, all their flocks, and all their goods as plunder. 31:10 They burned ¹³  all their towns ¹⁴  where they lived and all their encampments. 31:11 They took all the plunder and all the spoils, both people and animals. 31:12 They brought the captives and the spoils and the plunder to Moses, to Eleazar the priest, and to the Israelite community, to the camp on the plains ¹⁵  of Moab, along the Jordan River ¹⁶  across from Jericho. ¹⁷ 

Joshua 6:2-5

6:2 The Lord told Joshua, “See, I am about to defeat Jericho for you, ¹⁸  along with its king and its warriors. 6:3 Have all the warriors march around the city one time; ¹⁹  do this for six days. 6:4 Have seven priests carry seven rams’ horns ²⁰  in front of the ark. On the seventh day march around the city seven times, while the priests blow the horns. 6:5 When you hear the signal from the ram’s horn, ²¹  have the whole army give a loud battle cry. ²²  Then the city wall will collapse ²³  and the warriors should charge straight ahead.” ²⁴ 

Joshua 8:1-2

Israel Conquers Ai

8:1 The Lord told Joshua, “Don’t be afraid and don’t panic! ²⁵  Take the whole army with you and march against Ai! ²⁶  See, I am handing over to you ²⁷  the king of Ai, along with his people, city, and land. 8:2 Do to Ai and its king what you did to Jericho ²⁸  and its king, except you may plunder its goods and cattle. Set an ambush behind the city!”

Jude 1:1-2

Salutation

1:1 From Jude, ²⁹  a slave ³⁰  of Jesus Christ and brother of James, ³¹  to those who are called, wrapped in the love of ³²  God the Father and kept for ³³  Jesus Christ. 1:2 May mercy, peace, and love be lavished on you! ³⁴ 

Jude 1:6

1:6 You also know that ³⁵  the angels who did not keep within their proper domain ³⁶  but abandoned their own place of residence, he has kept ³⁷  in eternal chains ³⁸  in utter ³⁹  darkness, locked up ⁴⁰  for the judgment of the great Day.

Jude 1:14

1:14 Now Enoch, the seventh in descent beginning with Adam, ⁴¹  even prophesied of them, ⁴²  saying, “Look! The Lord is coming ⁴³  with thousands and thousands ⁴⁴  of his holy ones,

Jude 1:1

Salutation

1:1 From Jude, ⁴⁵  a slave ⁴⁶  of Jesus Christ and brother of James, ⁴⁷  to those who are called, wrapped in the love of ⁴⁸  God the Father and kept for ⁴⁹  Jesus Christ.

Jude 1:3

Condemnation of the False Teachers

1:3 Dear friends, although I have been eager to write to you ⁵⁰  about our common salvation, I now feel compelled ⁵¹  instead to write to encourage ⁵²  you to contend earnestly ⁵³  for the faith ⁵⁴  that was once for all ⁵⁵  entrusted to the saints. ⁵⁶ 

Jude 1:18

1:18 For they said to you, “In the end time there will come ⁵⁷  scoffers, propelled by their own ungodly desires.” ⁵⁸ 

Jude 1:1

Salutation

1:1 From Jude, ⁵⁹  a slave ⁶⁰  of Jesus Christ and brother of James, ⁶¹  to those who are called, wrapped in the love of ⁶²  God the Father and kept for ⁶³  Jesus Christ.

Jude 1:8

1:8 Yet these men, ⁶⁴  as a result of their dreams, ⁶⁵  defile the flesh, reject authority, ⁶⁶  and insult ⁶⁷  the glorious ones. ⁶⁸ 

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ⁶⁹ 

Jude 1:19

1:19 These people are divisive, ⁷⁰  worldly, ⁷¹  devoid of the Spirit. ⁷² 

Jude 1:23

1:23 save ⁷³  others by snatching them out of the fire; have mercy ⁷⁴  on others, coupled with a fear of God, ⁷⁵  hating even the clothes stained ⁷⁶  by the flesh. ⁷⁷ 

[31:1]  ¹ sn This lengthy chapter records the mobilization of the troops (vv. 1-5), the war itself (vv. 6-13), the death of the captive women (vv. 14-18), the purification of the nations (vv. 19-24), and the distribution of the spoils (vv. 25-54). For more detail, see G. W. Coats, “Moses in Midian,” JBL 92 (1973): 3-10; and W. J. Dumbrell, “Midian – a Land or a League?” VT 25 (1975): 323-37.

[31:2]  ² tn The imperative is followed by its cognate accusative to stress this vengeance. The Midianites had attempted to destroy Israel with their corrupt pagan practices, and now will be judged. The accounts indicate that the effort by Midian was calculated and evil.

[31:2]  ³ sn The war was commanded by the Lord and was to be divine vengeance on the Midianites. So it was holy war. No Israelites then could take spoils in this – it was not a time for plunder and aggrandizement. It was part of the judgment of God upon those who would destroy or pervert his plan and his people.

[31:2]  ⁴ sn This would be the last major enterprise that Moses would have to undertake. He would soon die and “be gathered to his people” as Aaron was.

[31:3]  ⁵ tn The Niphal imperative, literally “arm yourselves,” is the call to mobilize the nation for war. It is followed by the jussive, “and they will be,” which would then be subordinated to say “that they may be.” The versions changed the verb to a Hiphil, but that is unnecessary: “arm some of yourselves.”

[31:3]  ⁶ tn Heb “give.”

[31:4]  ⁷ sn Some commentators argue that given the size of the nation (which they reject) the small number for the army is a sign of the unrealistic character of the story. The number is a round number, but it is also a holy war, and God would give them the victory. They are beginning to learn here, and at Jericho, and later against these Midianites under Gideon, that God does not want or need a large army in order to obtain victory.

[31:6]  ⁸ tn The Hebrew text uses the idiom that these “were in his hand,” meaning that he had the responsibility over them.

[31:6]  ⁹ sn It is not clear what articles from the sanctuary were included. Tg. Ps.-J. adds (interpretively) “the Urim and Thummim.”

[31:7]  ¹⁰ sn Many modern biblical scholars assume that this passage is fictitious. The text says that they killed every male, but Judges accounts for the Midianites. The texts can be harmonized rather simply – they killed every Midianite who was in the battle. Midianite tribes and cities dotted the whole region, but that does not mean Israel went and killed every single one of them. There apparently was a core of Midianites whom Balaam had influenced to pervert Israel.

[31:8]  ¹¹ sn Here again we see that there was no unified empire, but Midianite tribal groups.

[31:8]  ¹² sn And what was Balaam doing among the Midianites? The implication is strong. This pagan diviner had to submit to the revealed will of God in the oracles, but he nonetheless could be hired. He had been a part of the attempt to destroy Israel that failed; he then apparently became part of the plan, if not the adviser, to destroy them with sexual immorality and pagan ritual.

[31:10]  ¹³ tn Heb “burned with fire.”

[31:10]  ¹⁴ tn The ban applied to the encampments and forts of this group of Midianite tribes living in the region of Moab.

[31:12]  ¹⁵ tn Or “steppes.”

[31:12]  ¹⁶ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[31:12]  ¹⁷ tn Again this expression, “the Jordan of Jericho,” is used. It describes the intended location along the Jordan River, the Jordan next to or across from Jericho.

[6:2]  ¹⁸ tn Heb “I have given into your hand Jericho.” The Hebrew verb נָתַתִּי (natatti, “I have given”) is probably best understood as a perfect of certitude, indicating the certainty of the action. The Hebrew pronominal suffix “your” is singular, being addressed to Joshua as the leader and representative of the nation. To convey to the modern reader what is about to happen and who is doing it, the translation “I am about to defeat Jericho for you” has been used.

[6:3]  ¹⁹ tn Heb “and go around the city, all [you] men of war, encircling the city one time.” The Hebrew verb וְסַבֹּתֶם (vÿsabbotem, “and go around”) is plural, being addressed to the whole army.

[6:4]  ²⁰ tn Heb “rams’ horns, trumpets.”

[6:5]  ²¹ tn Heb “and it will be at the sounding of the horn, the ram’s horn, when you hear the sound of the ram’s horn.” The text of Josh 6:5 seems to be unduly repetitive, so for the sake of English style and readability, it is best to streamline the text here. The reading in the Hebrew looks like a conflation of variant readings, with the second (“when you hear the sound of the ram’s horn”) being an interpolation that assimilates the text to verse 20 (“when the army heard the sound of the horn”). Note that the words “when you hear the sound of the ram's horn” do not appear in the LXX of verse 5.

[6:5]  ²² tn Heb “all the people will shout with a loud shout.”

[6:5]  ²³ tn Heb “fall in its place.”

[6:5]  ²⁴ tn Heb “and the people will go up, each man straight ahead.”

[8:1]  ²⁵ tn Or perhaps “and don’t get discouraged!”

[8:1]  ²⁶ tn Heb “Take with you all the people of war and arise, go up against Ai!”

[8:1]  ²⁷ tn Heb “I have given into our hand.” The verbal form, a perfect, is probably best understood as a perfect of certitude, indicating the certainty of the action.

[8:2]  ²⁸ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[1:1]  ²⁹ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³⁰ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ³¹ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ³² tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ³³ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:2]  ³⁴ tn Grk “may mercy and peace and love be multiplied to you.”

[1:6]  ³⁵ 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]  ³⁶ tn Grk “who did not keep their own domain.”

[1:6]  ³⁷ 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]  ³⁸ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ³⁹ 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]  ⁴⁰ 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”).

[1:14]  ⁴¹ tn Grk “the seventh from Adam.”

[1:14]  ⁴² tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ⁴³ tn Grk “has come,” a proleptic aorist.

[1:14]  ⁴⁴ 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.

[1:1]  ⁴⁵ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁴⁶ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ⁴⁷ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ⁴⁸ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ⁴⁹ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:3]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² 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]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ 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.

[1:18]  ⁵⁷ tn Grk “be.”

[1:18]  ⁵⁸ tn Grk “going according to their own desires of ungodliness.”

[1:1]  ⁵⁹ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁶⁰ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ⁶¹ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ⁶² tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ⁶³ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:8]  ⁶⁴ tn The reference is now to the false teachers.

[1:8]  ⁶⁵ tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (|outoi, “these”), though the particular relationship is not clear. It could mean, “while dreaming,” “by dreaming,” or “because of dreaming.” This translation has adopted the last option as Jude’s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle ἐνυπνιαζόμενοι was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.

[1:8]  ⁶⁶ tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: “they deny our Master and Lord, Jesus Christ.”

[1:8]  ⁶⁷ tn The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.”

[1:8]  ⁶⁸ sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them).

[1:2]  ⁶⁹ tn Grk “may mercy and peace and love be multiplied to you.”

[1:19]  ⁷⁰ tn Grk “these are the ones who cause divisions.”

[1:19]  ⁷¹ tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).

[1:19]  ⁷² tn Grk “not having [the] Spirit.”

[1:23]  ⁷³ tn Grk “and save.”

[1:23]  ⁷⁴ tn Grk “and have mercy.”

[1:23]  ⁷⁵ tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.

[1:23]  ⁷⁶ sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.

[1:23]  ⁷⁷ tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.