Bilangan 13:2

13:2 “Send out men to investigate ¹  the land of Canaan, which I am giving ²  to the Israelites. You are to send one man from each ancestral tribe, ³  each one a leader among them.”

Bilangan 13:17-21

The Spies’ Instructions

13:17 When Moses sent ⁴  them to investigate the land of Canaan, he told them, “Go up through the Negev, ⁵  and then go up into the hill country 13:18 and see ⁶  what the land is like, ⁷  and whether the people who live in it are strong or weak, few or many, 13:19 and whether the land they live in is good or bad, and whether the cities they inhabit are like camps or fortified cities, 13:20 and whether the land is rich or poor, and whether or not there are forests in it. And be brave, ⁸  and bring back some of the fruit of the land.” Now it was the time of year ⁹  for the first ripe grapes. ¹⁰ 

The Spies’ Activities

13:21 So they went up and investigated the land from the wilderness of Zin to Rehob, ¹¹  at the entrance of Hamath. ¹² 

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ¹³ 

Yudas 1:14

1:14 Now Enoch, the seventh in descent beginning with Adam, ¹⁴  even prophesied of them, ¹⁵  saying, “Look! The Lord is coming ¹⁶  with thousands and thousands ¹⁷  of his holy ones,

Yudas 1:17

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ¹⁸  foretold by the apostles of our Lord Jesus Christ. ¹⁹ 

Matius 10:16

Persecution of Disciples

10:16 “I ²⁰  am sending you out like sheep surrounded by wolves, ²¹  so be wise as serpents and innocent as doves.

Efesus 5:5

5:5 For you can be confident of this one thing: ²²  that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God.

[13:2]  ¹ tn The imperfect tense with the conjunction is here subordinated to the preceding imperative to form the purpose clause. It can thus be translated “send…to investigate.”

[13:2]  ² tn The participle here should be given a future interpretation, meaning “which I am about to give” or “which I am going to give.”

[13:2]  ³ tn Heb “one man one man of the tribe of his fathers.”

[13:17]  ⁴ tn The preterite with vav (ו) consecutive is here subordinated to the next verb of the same formation to express a temporal clause.

[13:17]  ⁵ tn The instructions had them first go up into the southern desert of the land, and after passing through that, into the hill country of the Canaanites. The text could be rendered “into the Negev” as well as “through the Negev.”

[13:18]  ⁶ tn The form is the perfect tense with vav (ו) consecutive; the word therefore carries the volitional mood of the preceding imperatives. It may be either another imperative, or it may be subordinated as a purpose clause.

[13:18]  ⁷ tn Heb “see the land, what it is.”

[13:20]  ⁸ tn The verb is the Hitpael perfect with vav (ו) consecutive, from the root חָזַק (khazaq, “to be strong”). Here it could mean “strengthen yourselves” or “be courageous” or “determined.” See further uses in 2 Sam 10:12; 1 Kgs 20:22; 1 Chr 19:13.

[13:20]  ⁹ tn Heb “Now the days were the days of.”

[13:20]  ¹⁰ sn The reference to the first ripe grapes would put the time somewhere at the end of July.

[13:21]  ¹¹ 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]  ¹² tn The idiom uses the infinitive construct: “to enter Hamath,” meaning, “on the way that people go to Hamath.”

[1:2]  ¹³ tn Grk “may mercy and peace and love be multiplied to you.”

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

[1:14]  sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.

[1:14]  ¹⁵ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ¹⁶ tn Grk “has come,” a proleptic aorist.

[1:14]  ¹⁷ 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.

[1:17]  ¹⁸ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ¹⁹ 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.

[10:16]  ²⁰ tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:16]  ²¹ sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.

[5:5]  ²² tn Grk “be knowing this.” See also 2 Pet 1:20 for a similar phrase: τοῦτο πρῶτον γινώσκοντες (touto prwton ginwskonte").