4:3 At the designated time 1 Cain brought some of the fruit of the ground for an offering 2 to the Lord.
25:29 “‘If a man sells a residential house in a walled city, 3 its right of redemption must extend 4 until one full year from its sale; 5 its right of redemption must extend to a full calendar year. 6
1:8 Yet these men, 7 as a result of their dreams, 8 defile the flesh, reject authority, 9 and insult 10 the glorious ones. 11
1 tn Heb “And it happened at the end of days.” The clause indicates the passing of a set period of time leading up to offering sacrifices.
2 tn The Hebrew term מִנְחָה (minkhah, “offering”) is a general word for tribute, a gift, or an offering. It is the main word used in Lev 2 for the dedication offering. This type of offering could be comprised of vegetables. The content of the offering (vegetables, as opposed to animals) was not the critical issue, but rather the attitude of the offerer.
3 tn Heb “a house of a residence of a walled city.”
4 tn Heb “shall be.”
5 tn Heb “of its sale.”
6 tn Heb “days its right of redemption shall be” (see B. A. Levine, Leviticus [JPSTC], 176).
7 tn The reference is now to the false teachers.
8 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.
9 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.”
10 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.”
11 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).