Exodus 1:14

1:14 They made their lives bitter ¹  by ²  hard service with mortar and bricks and by all kinds of service ³  in the fields. Every kind of service the Israelites were required to give was rigorous. ⁴ 

Joshua 9:23

9:23 Now you are condemned to perpetual servitude as woodcutters and water carriers for the house of my God.” ⁵ 

Jude 1:6-7

1:6 You also know that ⁶  the angels who did not keep within their proper domain ⁷  but abandoned their own place of residence, he has kept ⁸  in eternal chains ⁹  in utter ¹⁰  darkness, locked up ¹¹  for the judgment of the great Day. 1:7 So also ¹²  Sodom and Gomorrah and the neighboring towns, ¹³  since they indulged in sexual immorality and pursued unnatural desire ¹⁴  in a way similar to ¹⁵  these angels, ¹⁶  are now displayed as an example by suffering the punishment of eternal fire.

Jude 1:16-17

1:16 These people are grumblers and ¹⁷  fault-finders who go ¹⁸  wherever their desires lead them, ¹⁹  and they give bombastic speeches, ²⁰  enchanting folks ²¹  for their own gain. ²² 

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ²³  foretold by the apostles of our Lord Jesus Christ. ²⁴ 

Jude 1:1

Salutation

1:1 From Jude, ²⁵  a slave ²⁶  of Jesus Christ and brother of James, ²⁷  to those who are called, wrapped in the love of ²⁸  God the Father and kept for ²⁹  Jesus Christ.

Jude 1:21

1:21 maintain ³⁰  yourselves in the love of God, while anticipating ³¹  the mercy of our Lord Jesus Christ that brings eternal life. ³² 

[1:14]  ¹ sn The verb מָרַר (marar) anticipates the introduction of the theme of bitterness in the instructions for the Passover.

[1:14]  ² tn The preposition bet (ב) in this verse has the instrumental use: “by means of” (see GKC 380 §119.o).

[1:14]  ³ tn Heb “and in all service.”

[1:14]  ⁴ tn The line could be more literally translated, “All their service in which they served them [was] with rigor.” This takes the referent of בָּהֶם (bahem) to be the Egyptians. The pronoun may also resume the reference to the kinds of service and so not be needed in English: “All their service in which they served [was] with rigor.”

[9:23]  ⁵ tn Heb “Now you are cursed and a servant will not be cut off from you, woodcutters and water carriers for the house of my God.”

[1:6]  ⁶ 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.

[1:6]  ⁷ tn Grk “who did not keep their own domain.”

[1:6]  ⁸ 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.

[1:6]  ⁹ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ¹⁰ 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.

[1:6]  ¹¹ 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”).

[1:7]  ¹² tn Grk “as.”

[1:7]  ¹³ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ¹⁴ tn Grk “strange flesh.” This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of ἕτερος ({etero"; “strange,” “other”). When this is to be distinguished from ἄλλος (allos, “another”) it suggests “another of a different kind.” If so, would that properly describe homosexual behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.” However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ἐκπορνεύσασαι (ekporneusasai, “having indulged in sexual immorality”) and ἀπελθοῦσαι (apelqousai, “having pursued”) have concord with “cities” (πόλεις, poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.

[1:7]  ¹⁵ tn Or “in the same way as.”

[1:7]  ¹⁶ tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

[1:16]  ¹⁷ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ¹⁸ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ¹⁹ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ²⁰ tn Grk “and their mouth speaks bombastic things.”

[1:16]  ²¹ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ²² tn Or “to their own advantage.”

[1:17]  ²³ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ²⁴ sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.

[1:1]  ²⁵ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁶ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ²⁷ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ²⁸ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ²⁹ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:21]  ³⁰ tn Or “keep.”

[1:21]  ³¹ tn Or “waiting for.”

[1:21]  ³² tn Grk “unto eternal life.”