Yosua 15:17

15:17 When Othniel son of Kenaz, Caleb’s brother, ¹  captured it, Caleb ²  gave Acsah his daughter to him as a wife.

Yudas 1:13

1:13 wild sea waves, ³  spewing out the foam of ⁴  their shame; ⁵  wayward stars ⁶  for whom the utter depths of eternal darkness ⁷  have been reserved.

Yudas 1:9-11

1:9 But even ⁸  when Michael the archangel ⁹  was arguing with the devil and debating with him ¹⁰  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!” 1:10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend. ¹¹  1:11 Woe to them! For they have traveled down Cain’s path, ¹²  and because of greed ¹³  have abandoned themselves ¹⁴  to ¹⁵  Balaam’s error; hence, ¹⁶  they will certainly perish ¹⁷  in Korah’s rebellion.

[15:17]  ¹ 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]  ² tn Heb “he”; the referent (Caleb) has been specified in the translation for clarity.

[1:13]  ³ tn Grk “wild waves of the sea.”

[1:13]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.

[1:9]  ⁸ tn The word “even” is not in Greek; it is implied by the height of the contrast.

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

[1:9]  ¹⁰ tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”

[1:10]  ¹¹ tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.

[1:10]  sn They instinctively comprehend. Like irrational animals, these false teachers do grasp one thing – the instinctive behavior of animals in heat. R. Bauckham (Jude, 2 Peter [WBC], 63) notes that “Though they claim to be guided by special spiritual insight gained in heavenly revelations, they are in fact following the sexual instincts which they share with the animals.” Jude’s focus is somewhat different from Peter’s: Peter argued that, like irrational animals who are born to be caught and killed, these men will be destroyed when destroying others (2 Pet 2:12). Jude, however, does not mention the destruction of animals, just that these false teachers will be destroyed for mimicking them.

[1:11]  ¹² tn Or “they have gone the way of Cain.”

[1:11]  ¹³ tn Grk “for wages.”

[1:11]  ¹⁴ tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).

[1:11]  ¹⁵ tn Or “in.”

[1:11]  ¹⁶ tn Grk “and.” See note on “perish” later in this verse.

[1:11]  ¹⁷ tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).