49:19 Gad will be raided by marauding bands,
but he will attack them at their heels. 4
24:1 Now 6 as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. 7
3:2 Beware of the dogs, 11 beware of the evil workers, beware of those who mutilate the flesh! 12
2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, 13 any affection or mercy, 14
1:14 Now Enoch, the seventh in descent beginning with Adam, 15 even prophesied of them, 16 saying, “Look! The Lord is coming 17 with thousands and thousands 18 of his holy ones, 1:15 to execute judgment on 19 all, and to convict every person 20 of all their thoroughly ungodly deeds 21 that they have committed, 22 and of all the harsh words that ungodly sinners have spoken against him.” 23
1 tc The words οἱ περιλειπόμενοι (Joi perileipomenoi, “[the ones] who are left”) are lacking in F G {0226vid} ar b as well as a few fathers, but the rest of the textual tradition has the words. Most likely, the Western
2 tn Or “snatched up.” The Greek verb ἁρπάζω implies that the action is quick or forceful, so the translation supplied the adverb “suddenly” to make this implicit notion clear.
3 tn Or “simultaneously,” but this meaning does not fit as well in the parallel in 5:10.
4 tc Heb “heel.” The MT has suffered from misdivision at this point. The initial mem on the first word in the next verse should probably be taken as a plural ending on the word “heel.”
5 tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
6 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
7 sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
8 tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”
9 tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.
10 tn Grk “transform the body of our humility.”
11 sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.
12 tn Grk “beware of the mutilation.”
13 tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.
14 tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.
15 tn Grk “the seventh from Adam.”
16 tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).
17 tn Grk “has come,” a proleptic aorist.
18 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.
19 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).
20 tn Or “soul.”
21 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.
22 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.
23 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.