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,
1:5 Now I desire to remind you (even though you have been fully informed of these facts 15 once for all 16 ) that Jesus, 17 having saved the 18 people out of the land of Egypt, later 19 destroyed those who did not believe. 1:6 You also know that 20 the angels who did not keep within their proper domain 21 but abandoned their own place of residence, he has kept 22 in eternal chains 23 in utter 24 darkness, locked up 25 for the judgment of the great Day.
7:1 During 26 the reign of Ahaz son of Jotham, son of Uzziah, king of Judah, King Rezin of Syria and King Pekah son of Remaliah of Israel marched up to Jerusalem 27 to do battle, but they were unable to prevail against it. 28
1 tn Heb “though with a small amount of men the army of Aram came, the
2 tn Heb “they”; the referent (the people of Judah) has been specified in the translation for clarity.
3 tn Heb “they”; the referent (the Syrians) has been specified in the translation for clarity.
4 tn Heb “executed judgments [on] Joash.”
5 tn Heb “and they seized him with hooks.”
6 tn Heb “killed with the sword.”
7 tn Heb “in the house of their sanctuary.”
8 tn Or “show compassion to.”
9 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
10 tn Grk “the seventh from Adam.”
11 tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).
12 tn Grk “has come,” a proleptic aorist.
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.
14 tn Grk “may mercy and peace and love be multiplied to you.”
15 tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidota") is an implied ὑμᾶς (Jumas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.
16 tc ‡ Some translations take ἅπαξ (Japax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (Joti) clause. The reading of NA27, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta {oti [Jo] kurio" {apax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (Ì72 A B C2 33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, swsas).
17 tc ‡ The reading ᾿Ιησοῦς (Ihsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (qeos, “God”) for ᾿Ιησοῦς (though Ì72 has the intriguing reading θεὸς Χριστός [qeos Cristos, “God Christ”] for ᾿Ιησοῦς). In addition to the evidence supplied in NA27 for this reading, note also {88 322 323 424c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.
18 tn Or perhaps “a,” though this is less likely.
19 tn Grk “the second time.”
20 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.
21 tn Grk “who did not keep their own domain.”
22 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.
23 sn In 2 Pet 2:4 a less common word for chains is used.
24 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.
25 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”).
26 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
27 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
28 tn Or perhaps, “but they were unable to attack it.” This statement sounds like a summary of the whole campaign. The following context explains why they were unable to defeat the southern kingdom. The parallel passage (2 Kgs 16:5; cf. Num 22:11; 1 Sam 17:9 for a similar construction) affirms that Syria and Israel besieged Ahaz. Consequently, the statement that “they were not able to battle against them” must refer to the inability to conquer Ahaz.
29 tn Heb “and let us break it open for ourselves”; NASB “make for ourselves a breach in its walls”; NLT “fight our way into.”
30 tn Heb “and we will make the son of Tabeel king in its midst.”