Ephesians 4:29

4:29 You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up of the one in need, ¹  that it may give grace to those who hear.

Ephesians 5:4

5:4 Neither should there be vulgar speech, foolish talk, or coarse jesting – all of which are out of character – but rather thanksgiving.

James 3:4-6

3:4 Look at ships too: Though they are so large and driven by harsh winds, they are steered by a tiny rudder wherever the pilot’s inclination directs. 3:5 So too the tongue is a small part of the body, ²  yet it has great pretensions. ³  Think ⁴  how small a flame sets a huge forest ablaze. 3:6 And the tongue is a fire! The tongue represents ⁵  the world of wrongdoing among the parts of our bodies. It ⁶  pollutes the entire body and sets fire to the course of human existence – and is set on fire by hell. ⁷ 

James 3:2

3:2 For we all stumble ⁸  in many ways. If someone does not stumble ⁹  in what he says, ¹⁰  he is a perfect individual, ¹¹  able to control the entire body as well.

James 2:7

2:7 Do they not blaspheme the good name of the one you belong to? ¹² 

James 2:18

2:18 But someone will say, “You have faith and I have works.” ¹³  Show me your faith without works and I will show you faith by ¹⁴  my works.

Jude 1:8

1:8 Yet these men, ¹⁵  as a result of their dreams, ¹⁶  defile the flesh, reject authority, ¹⁷  and insult ¹⁸  the glorious ones. ¹⁹ 

Jude 1:13

1:13 wild sea waves, ²⁰  spewing out the foam of ²¹  their shame; ²²  wayward stars ²³  for whom the utter depths of eternal darkness ²⁴  have been reserved.

[4:29]  ¹ tn Grk “but if something good for the building up of the need.” The final genitive τῆς χρείας (th" creia") may refer to “the need of the moment” or it may refer to the need of a particular person or group of people as the next phrase “give grace to those who hear” indicates.

[3:5]  ² tn Grk “a small member.”

[3:5]  ³ tn Grk “boasts of great things.”

[3:5]  ⁴ tn Grk “Behold.”

[3:6]  ⁵ tn Grk “makes itself,” “is made.”

[3:6]  ⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:6]  ⁷ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[3:2]  ⁸ tn Or “fail.”

[3:2]  ⁹ tn Or “fail.”

[3:2]  ¹⁰ tn Grk “in speech.”

[3:2]  ¹¹ tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).

[2:7]  ¹² tn Grk “that was invoked over you,” referring to their baptism in which they confessed their faith in Christ and were pronounced to be his own. To have the Lord’s name “named over them” is OT imagery for the Lord’s ownership of his people (cf. 2 Chr 7:14; Amos 9:12; Isa 63:19; Jer 14:9; 15:16; Dan 9:19; Acts 15:17).

[2:18]  ¹³ tn There is considerable doubt about where the words of the “someone” end and where James’ reply begins. Some see the quotation running to the end of v. 18; others to the end of v. 19. But most punctuate as shown above. The “someone” is then an objector, and the sense of his words is something like, “Some have faith; others have works; don’t expect everyone to have both.” James’ reply is that faith cannot exist or be seen without works.

[2:18]  ¹⁴ tn Or “from.”

[1:8]  ¹⁵ tn The reference is now to the false teachers.

[1:8]  ¹⁶ 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.

[1:8]  ¹⁷ 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.”

[1:8]  ¹⁸ 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.”

[1:8]  ¹⁹ 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).

[1:13]  ²⁰ tn Grk “wild waves of the sea.”

[1:13]  ²¹ tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”

[1:13]  ²² tn Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.

[1:13]  ²³ sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.

[1:13]  ²⁴ tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.