Genesis 32:30-31

32:30 So Jacob named the place Peniel, ¹  explaining, ²  “Certainly ³  I have seen God face to face ⁴  and have survived.” ⁵ 

32:31 The sun rose ⁶  over him as he crossed over Penuel, ⁷  but ⁸  he was limping because of his hip.

Jude 1:8

1:8 Yet these men, ⁹  as a result of their dreams, ¹⁰  defile the flesh, reject authority, ¹¹  and insult ¹²  the glorious ones. ¹³ 

Jude 1:17

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ¹⁴  foretold by the apostles of our Lord Jesus Christ. ¹⁵ 

[32:30]  ¹ sn The name Peniel means “face of God.” Since Jacob saw God face to face here, the name is appropriate.

[32:30]  ² tn The word “explaining” is supplied in the translation for stylistic reasons.

[32:30]  ³ tn Or “because.”

[32:30]  ⁴ sn I have seen God face to face. See the note on the name “Peniel” earlier in the verse.

[32:30]  ⁵ tn Heb “and my soul [= life] has been preserved.”

[32:31]  ⁶ tn Heb “shone.”

[32:31]  ⁷ sn The name is spelled Penuel here, apparently a variant spelling of Peniel (see v. 30).

[32:31]  ⁸ tn The disjunctive clause draws attention to an important fact: He may have crossed the stream, but he was limping.

[1:8]  ⁹ tn The reference is now to the false teachers.

[1:8]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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).

[1:17]  ¹⁴ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ¹⁵ 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.