1:8 Yet these men, 11 as a result of their dreams, 12 defile the flesh, reject authority, 13 and insult 14 the glorious ones. 15
26:11 O Lord, you are ready to act, 22
but they don’t even notice.
They will see and be put to shame by your angry judgment against humankind, 23
yes, fire will consume your enemies. 24
105:38 Egypt was happy when they left,
for they were afraid of them. 25
1 sn Moses’ anger is expressed forcefully. “He had appeared before Pharaoh a dozen times either as God’s emissary or when summoned by Pharaoh, but he would not come again; now they would have to search him out if they needed help” (B. Jacob, Exodus, 289-90).
2 tn Heb “that are at your feet.”
3 tn Heb “and he”; the referent (Moses) has been specified in the translation for clarity.
4 tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.
5 tn The urgency in Pharaoh’s words is caught by the abrupt use of the imperatives – “get up, go” (קוּמוּ צְּאוּ, qumu tsÿ’u), and “go, serve” (וּלְכוּ עִבְדוּ, ulÿkhu ’ivdu) and “take” and “leave/go” (וָלֵכוּ…קְחוּ, qÿkhu...valekhu).
6 tn Heb “as you have said.” The same phrase also occurs in the following verse.
7 sn For the use of this word in developing the motif, see Exod 2:17, 22; 6:1; and 11:1.
8 tn Heb “and also.”
9 tn The verb is עָשׂוּ (’asu, “they made”); here, with a potential nuance, it is rendered “they could [not] prepare.”
10 tn The participle דָּן (dan, from דִּין, din) is used here for the future: “I am judging” = “I will surely judge.” The judgment in this case will be condemnation and punishment. The translation “execute judgment on” implies that the judgment will certainly be carried out.
11 tn The reference is now to the false teachers.
12 tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (|outoi, “these”), though the particular relationship is not clear. It could mean, “while dreaming,” “by dreaming,” or “because of dreaming.” This translation has adopted the last option as Jude’s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle ἐνυπνιαζόμενοι was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.
13 tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: “they deny our Master and Lord, Jesus Christ.”
14 tn The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.”
15 sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them).
16 tn “And” is not in Greek, but is supplied for the sake of English style.
17 tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.
18 tn Grk “(who go/going) according to their own lusts.”
19 tn Grk “and their mouth speaks bombastic things.”
20 sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.
21 tn Or “to their own advantage.”
22 tn Heb “O Lord, your hand is lifted up.”
23 tn Heb “They will see and be ashamed of zeal of people.” Some take the prefixed verbs as jussives and translate the statement as a prayer, “Let them see and be put to shame.” The meaning of the phrase קִנְאַת־עָם (qin’at-’am, “zeal of people”) is unclear. The translation assumes that this refers to God’s angry judgment upon people. Another option is to understand the phrase as referring to God’s zealous, protective love of his covenant people. In this case one might translate, “by your zealous devotion to your people.”
24 tn Heb “yes, fire, your enemies, will consume them.” Many understand the prefixed verb form to be jussive and translate, “let [fire] consume” (cf. NAB, NIV, NRSV). The mem suffixed to the verb may be enclitic; if a pronominal suffix, it refers back to “your enemies.”
25 tn Heb “for fear of them had fallen upon them.”