Numbers 32:39-40

32:39 The descendants of Machir son of Manasseh went to Gilead, took it, and dispossessed the Amorites who were in it. 32:40 So Moses gave Gilead to Machir, son of Manasseh, and he lived there. ¹ 

Numbers 36:1

Women and Land Inheritance

36:1 Then the heads of the family groups ²  of the Gileadites, the descendant of Machir, the descendant of Manasseh, who were from the Josephite families, approached and spoke before Moses ³  and the leaders who were the heads of the Israelite families. ⁴ 

Genesis 48:14

48:14 Israel stretched out his right hand and placed it on Ephraim’s head, although he was the younger. ⁵  Crossing his hands, he put his left hand on Manasseh’s head, for Manasseh was the firstborn.

Deuteronomy 3:15

3:15 I gave Gilead to Machir. ⁶ 

Joshua 17:1

17:1 The tribe of Manasseh, Joseph’s firstborn son, was also allotted land. ⁷  The descendants of Makir, Manasseh’s firstborn and the father of Gilead, received land, for they were warriors. ⁸  They were assigned Gilead and Bashan. ⁹ 

Jude 1:14

1:14 Now Enoch, the seventh in descent beginning with Adam, ¹⁰  even prophesied of them, ¹¹  saying, “Look! The Lord is coming ¹²  with thousands and thousands ¹³  of his holy ones,

Jude 1:1

Salutation

1:1 From Jude, ¹⁴  a slave ¹⁵  of Jesus Christ and brother of James, ¹⁶  to those who are called, wrapped in the love of ¹⁷  God the Father and kept for ¹⁸  Jesus Christ.

Jude 1:14-19

1:14 Now Enoch, the seventh in descent beginning with Adam, ¹⁹  even prophesied of them, ²⁰  saying, “Look! The Lord is coming ²¹  with thousands and thousands ²²  of his holy ones, 1:15 to execute judgment on ²³  all, and to convict every person ²⁴  of all their thoroughly ungodly deeds ²⁵  that they have committed, ²⁶  and of all the harsh words that ungodly sinners have spoken against him.” ²⁷  1:16 These people are grumblers and ²⁸  fault-finders who go ²⁹  wherever their desires lead them, ³⁰  and they give bombastic speeches, ³¹  enchanting folks ³²  for their own gain. ³³ 

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ³⁴  foretold by the apostles of our Lord Jesus Christ. ³⁵  1:18 For they said to you, “In the end time there will come ³⁶  scoffers, propelled by their own ungodly desires.” ³⁷  1:19 These people are divisive, ³⁸  worldly, ³⁹  devoid of the Spirit. ⁴⁰ 

[32:40]  ¹ tn Heb “in it.”

[36:1]  ² tn The expression is “the heads of the fathers by the family of the Gileadites.”

[36:1]  ³ tn The Greek and the Syriac add “and before Eleazar the priest.”

[36:1]  ⁴ tn Heb “heads of the fathers.”

[48:14]  ⁵ tn The disjunctive clause is circumstantial-concessive here.

[3:15]  ⁶ sn Machir was the name of another descendant of Manasseh (cf. Num 32:41; 1 Chr 7:14-19). Eastern Manasseh was thus divided between the Jairites and the Machirites.

[17:1]  ⁷ tn Heb “and the lot belonged to the tribe of Manasseh, for he was the firstborn of Joseph.”

[17:1]  ⁸ tn Heb “to Makir, the firstborn of Manasseh, the father of Gilead, for he was a man of war.”

[17:1]  ⁹ tn Heb “Gilead and Bashan belonged to him.”

[1:14]  ¹⁰ tn Grk “the seventh from Adam.”

[1:14]  ¹¹ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ¹² tn Grk “has come,” a proleptic aorist.

[1:14]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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.

[1:14]  ¹⁹ tn Grk “the seventh from Adam.”

[1:14]  ²⁰ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ²¹ tn Grk “has come,” a proleptic aorist.

[1:14]  ²² 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]  ²³ 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]  ²⁴ tn Or “soul.”

[1:15]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ²⁹ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ³⁰ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ³¹ tn Grk “and their mouth speaks bombastic things.”

[1:16]  ³² sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ³³ tn Or “to their own advantage.”

[1:17]  ³⁴ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ³⁵ sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.

[1:18]  ³⁶ tn Grk “be.”

[1:18]  ³⁷ tn Grk “going according to their own desires of ungodliness.”

[1:19]  ³⁸ tn Grk “these are the ones who cause divisions.”

[1:19]  ³⁹ 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]  ⁴⁰ tn Grk “not having [the] Spirit.”