Genesis 29:35

29:35 She became pregnant again and had another son. She said, “This time I will praise the Lord.” That is why she named him Judah. ¹  Then she stopped having children.

Genesis 38:1-3

Judah and Tamar

38:1 At that time Judah left ²  his brothers and stayed ³  with an Adullamite man ⁴  named Hirah.

38:2 There Judah saw the daughter of a Canaanite man ⁵  named Shua. ⁶  Judah acquired her as a wife ⁷  and had marital relations with her. ⁸  38:3 She became pregnant ⁹  and had a son. Judah named ¹⁰  him Er.

Genesis 38:7

38:7 But Er, Judah’s firstborn, was evil in the Lord’s sight, so the Lord killed him.

Genesis 38:10

38:10 What he did was evil in the Lord’s sight, so the Lord ¹¹  killed him too.

Genesis 38:24-30

38:24 After three months Judah was told, ¹²  “Your daughter-in-law Tamar has turned to prostitution, ¹³  and as a result she has become pregnant.” ¹⁴  Judah said, “Bring her out and let her be burned!” 38:25 While they were bringing her out, she sent word ¹⁵  to her father-in-law: “I am pregnant by the man to whom these belong.” ¹⁶  Then she said, “Identify ¹⁷  the one to whom the seal, cord, and staff belong.” 38:26 Judah recognized them and said, “She is more upright ¹⁸  than I am, because I wouldn’t give her to Shelah my son.” He did not have sexual relations with her ¹⁹  again.

38:27 When it was time for her to give birth, there were twins in her womb. 38:28 While she was giving birth, one child ²⁰  put out his hand, and the midwife took a scarlet thread and tied it on his hand, saying, “This one came out first.” 38:29 But then he drew back his hand, and his brother came out before him. ²¹  She said, “How you have broken out of the womb!” ²²  So he was named Perez. ²³  38:30 Afterward his brother came out – the one who had the scarlet thread on his hand – and he was named Zerah. ²⁴ 

Genesis 49:8-12

49:8 Judah, ²⁵  your brothers will praise you.

Your hand will be on the neck of your enemies,

your father’s sons will bow down before you.

49:9 You are a lion’s cub, Judah,

from the prey, my son, you have gone up.

He crouches and lies down like a lion;

like a lioness – who will rouse him?

49:10 The scepter will not depart from Judah,

nor the ruler’s staff from between his feet, ²⁶ 

until he comes to whom it belongs; ²⁷ 

the nations will obey him. ²⁸ 

49:11 Binding his foal to the vine,

and his colt to the choicest vine,

he will wash ²⁹  his garments in wine,

his robes in the blood of grapes.

49:12 His eyes will be dark from wine,

and his teeth white from milk. ³⁰ 

Numbers 1:7

1:7 from Judah, Nahshon ³¹  son of Amminadab;

Numbers 1:26-27

1:26 From the descendants of Judah: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name. 1:27 Those of them who were numbered from the tribe of Judah were 74,600.

Numbers 26:19-21

Judah

26:19 The descendants of Judah were Er and Onan, but Er and Onan died in the land of Canaan. 26:20 And the Judahites by their families were: from Shelah, the family of the Shelahites; from Perez, the family of the Perezites; and from Zerah, the family of the Zerahites. 26:21 And the Perezites were: from Hezron, the family of the Hezronites; from Hamul, ³²  the family of the Hamulites.

Deuteronomy 33:7

Blessing on Judah

33:7 And this is the blessing ³³  to Judah. He said,

Listen, O Lord, to Judah’s voice,

and bring him to his people.

May his power be great,

and may you help him against his foes.

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ³⁴ 

Jude 1:1

Salutation

1:1 From Jude, ³⁵  a slave ³⁶  of Jesus Christ and brother of James, ³⁷  to those who are called, wrapped in the love of ³⁸  God the Father and kept for ³⁹  Jesus Christ.

Jude 1:1

Salutation

1:1 From Jude, ⁴⁰  a slave ⁴¹  of Jesus Christ and brother of James, ⁴²  to those who are called, wrapped in the love of ⁴³  God the Father and kept for ⁴⁴  Jesus Christ.

Jude 1:3-5

Condemnation of the False Teachers

1:3 Dear friends, although I have been eager to write to you ⁴⁵  about our common salvation, I now feel compelled ⁴⁶  instead to write to encourage ⁴⁷  you to contend earnestly ⁴⁸  for the faith ⁴⁹  that was once for all ⁵⁰  entrusted to the saints. ⁵¹  1:4 For certain men ⁵²  have secretly slipped in among you ⁵³  – men who long ago ⁵⁴  were marked out ⁵⁵  for the condemnation I am about to describe ⁵⁶  – ungodly men who have turned the grace of our God into a license for evil ⁵⁷  and who deny our only Master ⁵⁸  and Lord, ⁵⁹  Jesus Christ.

1:5 Now I desire to remind you (even though you have been fully informed of these facts ⁶⁰  once for all ⁶¹ ) that Jesus, ⁶²  having saved the ⁶³  people out of the land of Egypt, later ⁶⁴  destroyed those who did not believe.

Jude 1:1-24

Salutation

1:1 From Jude, ⁶⁵  a slave ⁶⁶  of Jesus Christ and brother of James, ⁶⁷  to those who are called, wrapped in the love of ⁶⁸  God the Father and kept for ⁶⁹  Jesus Christ. 1:2 May mercy, peace, and love be lavished on you! ⁷⁰ 

Condemnation of the False Teachers

1:3 Dear friends, although I have been eager to write to you ⁷¹  about our common salvation, I now feel compelled ⁷²  instead to write to encourage ⁷³  you to contend earnestly ⁷⁴  for the faith ⁷⁵  that was once for all ⁷⁶  entrusted to the saints. ⁷⁷  1:4 For certain men ⁷⁸  have secretly slipped in among you ⁷⁹  – men who long ago ⁸⁰  were marked out ⁸¹  for the condemnation I am about to describe ⁸²  – ungodly men who have turned the grace of our God into a license for evil ⁸³  and who deny our only Master ⁸⁴  and Lord, ⁸⁵  Jesus Christ.

1:5 Now I desire to remind you (even though you have been fully informed of these facts ⁸⁶  once for all ⁸⁷ ) that Jesus, ⁸⁸  having saved the ⁸⁹  people out of the land of Egypt, later ⁹⁰  destroyed those who did not believe. 1:6 You also know that ⁹¹  the angels who did not keep within their proper domain ⁹²  but abandoned their own place of residence, he has kept ⁹³  in eternal chains ⁹⁴  in utter ⁹⁵  darkness, locked up ⁹⁶  for the judgment of the great Day. 1:7 So also ⁹⁷  Sodom and Gomorrah and the neighboring towns, ⁹⁸  since they indulged in sexual immorality and pursued unnatural desire ⁹⁹  in a way similar to ¹⁰⁰  these angels, ¹⁰¹  are now displayed as an example by suffering the punishment of eternal fire.

1:8 Yet these men, ¹⁰²  as a result of their dreams, ¹⁰³  defile the flesh, reject authority, ¹⁰⁴  and insult ¹⁰⁵  the glorious ones. ¹⁰⁶  1:9 But even ¹⁰⁷  when Michael the archangel ¹⁰⁸  was arguing with the devil and debating with him ¹⁰⁹  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!” 1:10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend. ¹¹⁰  1:11 Woe to them! For they have traveled down Cain’s path, ¹¹¹  and because of greed ¹¹²  have abandoned themselves ¹¹³  to ¹¹⁴  Balaam’s error; hence, ¹¹⁵  they will certainly perish ¹¹⁶  in Korah’s rebellion. 1:12 These men are ¹¹⁷  dangerous reefs ¹¹⁸  at your love feasts, ¹¹⁹  feasting without reverence, ¹²⁰  feeding only themselves. ¹²¹  They are ¹²²  waterless ¹²³  clouds, carried along by the winds; autumn trees without fruit ¹²⁴  – twice dead, ¹²⁵  uprooted; 1:13 wild sea waves, ¹²⁶  spewing out the foam of ¹²⁷  their shame; ¹²⁸  wayward stars ¹²⁹  for whom the utter depths of eternal darkness ¹³⁰  have been reserved.

1:14 Now Enoch, the seventh in descent beginning with Adam, ¹³¹  even prophesied of them, ¹³²  saying, “Look! The Lord is coming ¹³³  with thousands and thousands ¹³⁴  of his holy ones, 1:15 to execute judgment on ¹³⁵  all, and to convict every person ¹³⁶  of all their thoroughly ungodly deeds ¹³⁷  that they have committed, ¹³⁸  and of all the harsh words that ungodly sinners have spoken against him.” ¹³⁹  1:16 These people are grumblers and ¹⁴⁰  fault-finders who go ¹⁴¹  wherever their desires lead them, ¹⁴²  and they give bombastic speeches, ¹⁴³  enchanting folks ¹⁴⁴  for their own gain. ¹⁴⁵ 

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ¹⁴⁶  foretold by the apostles of our Lord Jesus Christ. ¹⁴⁷  1:18 For they said to you, “In the end time there will come ¹⁴⁸  scoffers, propelled by their own ungodly desires.” ¹⁴⁹  1:19 These people are divisive, ¹⁵⁰  worldly, ¹⁵¹  devoid of the Spirit. ¹⁵²  1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ¹⁵³  1:21 maintain ¹⁵⁴  yourselves in the love of God, while anticipating ¹⁵⁵  the mercy of our Lord Jesus Christ that brings eternal life. ¹⁵⁶  1:22 And have mercy on those who waver; 1:23 save ¹⁵⁷  others by snatching them out of the fire; have mercy ¹⁵⁸  on others, coupled with a fear of God, ¹⁵⁹  hating even the clothes stained ¹⁶⁰  by the flesh. ¹⁶¹ 

Final Blessing

1:24 Now to the one who is able to keep you from falling, ¹⁶²  and to cause you to stand, rejoicing, ¹⁶³  without blemish ¹⁶⁴  before his glorious presence, ¹⁶⁵ 

Jude 1:1

Salutation

1:1 From Jude, ¹⁶⁶  a slave ¹⁶⁷  of Jesus Christ and brother of James, ¹⁶⁸  to those who are called, wrapped in the love of ¹⁶⁹  God the Father and kept for ¹⁷⁰  Jesus Christ.

Jude 1:21

1:21 maintain ¹⁷¹  yourselves in the love of God, while anticipating ¹⁷²  the mercy of our Lord Jesus Christ that brings eternal life. ¹⁷³ 

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ¹⁷⁴ 

Psalms 78:68

78:68 He chose the tribe of Judah,

and Mount Zion, which he loves.

Matthew 1:1-3

The Genealogy of Jesus Christ

1:1 This is the record of the genealogy ¹⁷⁵  of Jesus Christ, the son of David, the son of Abraham.

1:2 Abraham was the father ¹⁷⁶  of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers, 1:3 Judah the father of Perez and Zerah (by Tamar), Perez the father of Hezron, Hezron the father of Ram,

Hebrews 7:14

7:14 For it is clear that our Lord is descended from Judah, yet Moses said nothing about priests in connection with that tribe.

Revelation 5:5

5:5 Then ¹⁷⁷  one of the elders said ¹⁷⁸  to me, “Stop weeping! ¹⁷⁹  Look, the Lion of the tribe of Judah, the root of David, has conquered; ¹⁸⁰  thus he can open ¹⁸¹  the scroll and its seven seals.”

[29:35]  ¹ sn The name Judah (יְהוּדָה, yÿhudah) means “he will be praised” and reflects the sentiment Leah expresses in the statement recorded earlier in the verse. For further discussion see W. F. Albright, “The Names ‘Israel’ and ‘Judah’ with an Excursus on the Etymology of Todah and Torah,” JBL 46 (1927): 151-85; and A. R. Millard, “The Meaning of the Name Judah,” ZAW 86 (1974): 216-18.

[38:1]  ² tn Heb “went down from.”

[38:1]  ³ tn Heb “and he turned aside unto.”

[38:1]  ⁴ tn Heb “a man, an Adullamite.”

[38:2]  ⁵ tn Heb “a man, a Canaanite.”

[38:2]  ⁶ tn Heb “and his name was Shua.”

[38:2]  ⁷ tn Heb “and he took her.”

[38:2]  ⁸ tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.

[38:3]  ⁹ tn Or “she conceived” (also in the following verse).

[38:3]  ¹⁰ tc Some mss read this verb as feminine, “she called,” to match the pattern of the next two verses. But the MT, “he called,” should probably be retained as the more difficult reading.

[38:10]  ¹¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[38:24]  ¹² tn Heb “it was told to Judah, saying.”

[38:24]  ¹³ tn Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.

[38:24]  ¹⁴ tn Heb “and also look, she is with child by prostitution.”

[38:25]  ¹⁵ tn Heb “she was being brought out and she sent.” The juxtaposition of two clauses, both of which place the subject before the predicate, indicates synchronic action.

[38:25]  ¹⁶ tn Heb “who these to him.”

[38:25]  ¹⁷ tn Or “ recognize; note.” This same Hebrew verb (נָכַר, nakhar) is used at the beginning of v. 26, where it is translated “recognized.”

[38:26]  ¹⁸ tn Traditionally “more righteous”; cf. NCV, NRSV, NLT “more in the right.”

[38:26]  ¹⁹ tn Heb “and he did not add again to know her.” Here “know” is a euphemism for sexual intercourse.

[38:28]  ²⁰ tn The word “child” has been supplied in the translation for stylistic reasons.

[38:29]  ²¹ tn Heb “Look, his brother came out.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through the midwife’s eyes. The words “before him” are supplied in the translation for stylistic reasons.

[38:29]  ²² tn Heb “How you have made a breach for yourself!” The Hebrew verb translated “make a breach” frequently occurs, as here, with a cognate accusative. The event provided the meaningful name Perez, “he who breaks through.”

[38:29]  ²³ sn The name Perez means “he who breaks through,” referring to Perez reaching out his hand at birth before his brother was born. The naming signified the completion of Tamar’s struggle and also depicted the destiny of the tribe of Perez who later became dominant (Gen 46:12 and Num 26:20). Judah and his brothers had sold Joseph into slavery, thinking they could thwart God’s plan that the elder brothers should serve the younger. God demonstrated that principle through these births in Judah’s own family, affirming that the elder will serve the younger, and that Joseph’s leadership could not so easily be set aside. See J. Goldin, “The Youngest Son; or, Where Does Genesis 38 Belong?” JBL 96 (1977): 27-44.

[38:30]  ²⁴ sn Perhaps the child was named Zerah because of the scarlet thread. Though the Hebrew word used for “scarlet thread” in v. 28 is not related to the name Zerah, there is a related root in Babylonian and western Aramaic that means “scarlet” or “scarlet thread.” In Hebrew the name appears to be derived from a root meaning “to shine.” The name could have originally meant something like “shining one” or “God has shined.” Zerah became the head of a tribe (Num 26:20) from whom Achan descended (Josh 7:1).

[49:8]  ²⁵ sn There is a wordplay here; the name Judah (יְהוּדָה, yÿhudah) sounds in Hebrew like the verb translated praise (יוֹדוּךָ, yodukha). The wordplay serves to draw attention to the statement as having special significance.

[49:10]  ²⁶ tn Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.

[49:10]  ²⁷ tn The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.

[49:10]  ²⁸ tn “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.

[49:11]  ²⁹ tn The perfect verbal form is used rhetorically, describing coming events as though they have already taken place.

[49:12]  ³⁰ tn Some translate these as comparatives, “darker than wine…whiter than milk,” and so a reference to his appearance (so NEB, NIV, NRSV). But if it is in the age of abundance, symbolized by wine and milk, then the dark (i.e., red or perhaps dull) eyes would be from drinking wine, and the white teeth from drinking milk.

[1:7]  ³¹ sn Nahshon was an ancestor of Boaz and David, and therefore of Christ (Luke 3:32-33).

[26:21]  ³² tc Smr and the Greek version have “Hamuel.”

[33:7]  ³³ tn The words “the blessing” are supplied in the translation for clarity and stylistic reasons.

[1:2]  ³⁴ tn Grk “may mercy and peace and love be multiplied to you.”

[1:1]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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.

[1:1]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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]  ⁴⁴ 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.

[1:3]  ⁴⁵ tn Grk “while being quite diligent to write to you,” or “while making all haste to write to you.” Two issues are at stake: (1) whether σπουδή (spoudh) here means diligence, eagerness, or haste; (2) whether ποιούμενος γράφειν (poioumeno" grafein) is to be taken conatively (“I was about to write”) or progressively (“I was writing”). Without knowing more of the background, it is difficult to tell which option is to be preferred.

[1:3]  ⁴⁶ tn Grk “I had the necessity.” The term ἀνάγκη (anankh, “necessity”) often connotes urgency or distress. In this context, Jude is indicating that the more comprehensive treatment about the faith shared between himself and his readers was not nearly as urgent as the letter he found it now necessary to write.

[1:3]  ⁴⁷ tn Grk “encouraging.” Παρακαλῶν (parakalwn) is most likely a telic participle. In keeping with other participles of purpose, it is present tense and occurs after the main verb.

[1:3]  ⁴⁸ tn the verb ἐπαγωνίζομαι (epagwnizomai) is an intensive form of ἀγωνίζομαι (agwnizomai). As such, the notion of struggling, fighting, contending, etc. is heightened.

[1:3]  ⁴⁹ tn Τῇ πίστει (th pistei) here is taken as a dative of advantage (“on behalf of the faith”). Though rare (see BDAG 820 s.v. 3), it is not unexampled and must have this meaning here.

[1:3]  ⁵⁰ sn The adverb once for all (ἅπαξ, Japax) seems to indicate that the doctrinal convictions of the early church had been substantially codified. That is to say, Jude could appeal to written documents of the Christian faith in his arguments with the false teachers. Most likely, these documents were the letters of Paul and perhaps one or more gospels. First and Second Peter may also have been among the documents Jude has in mind (see also the note on the phrase entrusted to the saints in this verse).

[1:3]  ⁵¹ sn I now feel compelled instead…saints. Apparently news of some crisis has reached Jude, prompting him to write a different letter than what he had originally planned. A plausible scenario (assuming authenticity of 2 Peter or at least that there are authentic Petrine snippets in it) is that after Peter’s death, Jude intended to write to the same Gentile readers that Peter had written to (essentially, Paul’s churches). Jude starts by affirming that the gospel the Gentiles had received from Paul was the same as the one the Jewish Christians had received from the other apostles (our common salvation). But in the midst of writing this letter, Jude felt that the present crisis deserved another, shorter piece. The crisis, as the letter reveals, is that the false teachers whom Peter prophesied have now infiltrated the church. The letter of Jude is thus an ad hoc letter, intended to confirm the truth of Peter’s letter and encourage the saints to ground their faith in the written documents of the nascent church, rather than listen to the twisted gospel of the false teachers. In large measure, the letter of Jude illustrates the necessity of clinging to the authority of scripture as opposed to those who claim to be prophets.

[1:4]  ⁵² tn Grk “people.” However, if Jude is indeed arguing that Peter’s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase “these men” in 2 Pet 2:12.

[1:4]  ⁵³ tn “Among you” is not in the Greek text, but is obviously implied.

[1:4]  ⁵⁴ tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.

[1:4]  ⁵⁵ tn Grk “written about.”

[1:4]  ⁵⁶ tn Grk “for this condemnation.” τοῦτο (touto) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5-18. Otherwise, the condemnation is only implied (in v. 3b) or is merely a statement of their sinfulness (“ungodly” in v. 4b), not a judgment of it.

[1:4]  ⁵⁷ tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).

[1:4]  ⁵⁸ tc Most later witnesses (P Ψ Ï sy) have θεόν (qeon, “God”) after δεσπότην (despothn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despoth") was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (Ì^72,78 א A B C 0251 33 81 323 1241 1739 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.

[1:4]  ⁵⁹ tn The terms “Master and Lord” both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. For more discussion see ExSyn 270-78. See also Titus 2:13 and 2 Pet 1:1

[1:5]  ⁶⁰ tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidota") is an implied ὑμᾶς (Jumas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.

[1:5]  ⁶¹ tc ‡ Some translations take ἅπαξ (Japax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (Joti) clause. The reading of NA²⁷, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta {oti [Jo] kurio" {apax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (Ì⁷² A B C² 33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, swsas).

[1:5]  ⁶² tc ‡ The reading ᾿Ιησοῦς (Ihsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or^1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (qeos, “God”) for ᾿Ιησοῦς (though Ì⁷² has the intriguing reading θεὸς Χριστός [qeos Cristos, “God Christ”] for ᾿Ιησοῦς). In addition to the evidence supplied in NA²⁷ for this reading, note also {88 322 323 424^c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.

[1:5]  ⁶³ tn Or perhaps “a,” though this is less likely.

[1:5]  ⁶⁴ tn Grk “the second time.”

[1:1]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ 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.

[1:2]  ⁷⁰ tn Grk “may mercy and peace and love be multiplied to you.”

[1:3]  ⁷¹ tn Grk “while being quite diligent to write to you,” or “while making all haste to write to you.” Two issues are at stake: (1) whether σπουδή (spoudh) here means diligence, eagerness, or haste; (2) whether ποιούμενος γράφειν (poioumeno" grafein) is to be taken conatively (“I was about to write”) or progressively (“I was writing”). Without knowing more of the background, it is difficult to tell which option is to be preferred.

[1:3]  ⁷² tn Grk “I had the necessity.” The term ἀνάγκη (anankh, “necessity”) often connotes urgency or distress. In this context, Jude is indicating that the more comprehensive treatment about the faith shared between himself and his readers was not nearly as urgent as the letter he found it now necessary to write.

[1:3]  ⁷³ tn Grk “encouraging.” Παρακαλῶν (parakalwn) is most likely a telic participle. In keeping with other participles of purpose, it is present tense and occurs after the main verb.

[1:3]  ⁷⁴ tn the verb ἐπαγωνίζομαι (epagwnizomai) is an intensive form of ἀγωνίζομαι (agwnizomai). As such, the notion of struggling, fighting, contending, etc. is heightened.

[1:3]  ⁷⁵ tn Τῇ πίστει (th pistei) here is taken as a dative of advantage (“on behalf of the faith”). Though rare (see BDAG 820 s.v. 3), it is not unexampled and must have this meaning here.

[1:3]  ⁷⁶ sn The adverb once for all (ἅπαξ, Japax) seems to indicate that the doctrinal convictions of the early church had been substantially codified. That is to say, Jude could appeal to written documents of the Christian faith in his arguments with the false teachers. Most likely, these documents were the letters of Paul and perhaps one or more gospels. First and Second Peter may also have been among the documents Jude has in mind (see also the note on the phrase entrusted to the saints in this verse).

[1:3]  ⁷⁷ sn I now feel compelled instead…saints. Apparently news of some crisis has reached Jude, prompting him to write a different letter than what he had originally planned. A plausible scenario (assuming authenticity of 2 Peter or at least that there are authentic Petrine snippets in it) is that after Peter’s death, Jude intended to write to the same Gentile readers that Peter had written to (essentially, Paul’s churches). Jude starts by affirming that the gospel the Gentiles had received from Paul was the same as the one the Jewish Christians had received from the other apostles (our common salvation). But in the midst of writing this letter, Jude felt that the present crisis deserved another, shorter piece. The crisis, as the letter reveals, is that the false teachers whom Peter prophesied have now infiltrated the church. The letter of Jude is thus an ad hoc letter, intended to confirm the truth of Peter’s letter and encourage the saints to ground their faith in the written documents of the nascent church, rather than listen to the twisted gospel of the false teachers. In large measure, the letter of Jude illustrates the necessity of clinging to the authority of scripture as opposed to those who claim to be prophets.

[1:4]  ⁷⁸ tn Grk “people.” However, if Jude is indeed arguing that Peter’s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase “these men” in 2 Pet 2:12.

[1:4]  ⁷⁹ tn “Among you” is not in the Greek text, but is obviously implied.

[1:4]  ⁸⁰ tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.

[1:4]  ⁸¹ tn Grk “written about.”

[1:4]  ⁸² tn Grk “for this condemnation.” τοῦτο (touto) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5-18. Otherwise, the condemnation is only implied (in v. 3b) or is merely a statement of their sinfulness (“ungodly” in v. 4b), not a judgment of it.

[1:4]  ⁸³ tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).

[1:4]  ⁸⁴ tc Most later witnesses (P Ψ Ï sy) have θεόν (qeon, “God”) after δεσπότην (despothn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despoth") was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (Ì^72,78 א A B C 0251 33 81 323 1241 1739 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.

[1:4]  ⁸⁵ tn The terms “Master and Lord” both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. For more discussion see ExSyn 270-78. See also Titus 2:13 and 2 Pet 1:1

[1:5]  ⁸⁶ tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidota") is an implied ὑμᾶς (Jumas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.

[1:5]  ⁸⁷ tc ‡ Some translations take ἅπαξ (Japax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (Joti) clause. The reading of NA²⁷, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta {oti [Jo] kurio" {apax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (Ì⁷² A B C² 33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, swsas).

[1:5]  ⁸⁸ tc ‡ The reading ᾿Ιησοῦς (Ihsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or^1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (qeos, “God”) for ᾿Ιησοῦς (though Ì⁷² has the intriguing reading θεὸς Χριστός [qeos Cristos, “God Christ”] for ᾿Ιησοῦς). In addition to the evidence supplied in NA²⁷ for this reading, note also {88 322 323 424^c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.

[1:5]  ⁸⁹ tn Or perhaps “a,” though this is less likely.

[1:5]  ⁹⁰ tn Grk “the second time.”

[1:6]  ⁹¹ 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]  ⁹² tn Grk “who did not keep their own domain.”

[1:6]  ⁹³ 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]  ⁹⁴ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ⁹⁵ 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]  ⁹⁶ 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]  ⁹⁷ tn Grk “as.”

[1:7]  ⁹⁸ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ⁹⁹ 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]  ¹⁰⁰ tn Or “in the same way as.”

[1:7]  ¹⁰¹ tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

[1:8]  ¹⁰² tn The reference is now to the false teachers.

[1:8]  ¹⁰³ 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]  ¹⁰⁴ 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]  ¹⁰⁵ 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]  ¹⁰⁶ 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).

[1:9]  ¹⁰⁷ tn The word “even” is not in Greek; it is implied by the height of the contrast.

[1:9]  ¹⁰⁸ sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

[1:9]  ¹⁰⁹ tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”

[1:10]  ¹¹⁰ tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.

[1:11]  ¹¹¹ tn Or “they have gone the way of Cain.”

[1:11]  ¹¹² tn Grk “for wages.”

[1:11]  ¹¹³ tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).

[1:11]  ¹¹⁴ tn Or “in.”

[1:11]  ¹¹⁵ tn Grk “and.” See note on “perish” later in this verse.

[1:11]  ¹¹⁶ tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).

[1:12]  ¹¹⁷ tn Grk “these are the men who are.”

[1:12]  ¹¹⁸ tn Though σπιλάδες (spilades) is frequently translated “blemishes” or “stains,” such is actually a translation of the Greek word σπίλοι (spiloi). The two words are quite similar, especially in their root or lexical forms (σπιλάς [spila"] and σπίλος [spilos] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι. But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13, the term used is indeed σπίλος. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word σπιλάς was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as “rocks” – as pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that σπιλάδες here means “hidden rocks.” Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.

[1:12]  ¹¹⁹ tc Several witnesses (A C^vid 1243 1846 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatai", “deceptions”) for ἀγάπαις (agapai", “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and should therefore be considered original.

[1:12]  ¹²⁰ tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22.

[1:12]  ¹²¹ tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainw) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.

[1:12]  ¹²² tn “They are” is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before “They are.” English usage requires breaking this into more than one sentence.

[1:12]  ¹²³ tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).

[1:12]  ¹²⁴ sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.

[1:12]  ¹²⁵ tn Grk “having died twice.”

[1:13]  ¹²⁶ tn Grk “wild waves of the sea.”

[1:13]  ¹²⁷ 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]  ¹²⁸ 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]  ¹²⁹ 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]  ¹³⁰ tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.

[1:14]  ¹³¹ tn Grk “the seventh from Adam.”

[1:14]  ¹³² tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ¹³³ tn Grk “has come,” a proleptic aorist.

[1:14]  ¹³⁴ tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

[1:15]  ¹³⁵ tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).

[1:15]  ¹³⁶ tn Or “soul.”

[1:15]  ¹³⁷ tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.

[1:15]  ¹³⁸ tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebew) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.

[1:15]  ¹³⁹ sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.

[1:16]  ¹⁴⁰ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ¹⁴¹ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ¹⁴² tn Grk “(who go/going) according to their own lusts.”

[1:16]  ¹⁴³ tn Grk “and their mouth speaks bombastic things.”

[1:16]  ¹⁴⁴ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ¹⁴⁵ tn Or “to their own advantage.”

[1:17]  ¹⁴⁶ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ¹⁴⁷ 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.

[1:18]  ¹⁴⁸ tn Grk “be.”

[1:18]  ¹⁴⁹ tn Grk “going according to their own desires of ungodliness.”

[1:19]  ¹⁵⁰ tn Grk “these are the ones who cause divisions.”

[1:19]  ¹⁵¹ tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).

[1:19]  ¹⁵² tn Grk “not having [the] Spirit.”

[1:20]  ¹⁵³ tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

[1:21]  ¹⁵⁴ tn Or “keep.”

[1:21]  ¹⁵⁵ tn Or “waiting for.”

[1:21]  ¹⁵⁶ tn Grk “unto eternal life.”

[1:23]  ¹⁵⁷ tn Grk “and save.”

[1:23]  ¹⁵⁸ tn Grk “and have mercy.”

[1:23]  ¹⁵⁹ tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.

[1:23]  ¹⁶⁰ sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.

[1:23]  ¹⁶¹ tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.

[1:24]  ¹⁶² tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ¹⁶³ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ¹⁶⁴ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ¹⁶⁵ tn Or “in the presence of his glory,” “before his glory.”

[1:1]  ¹⁶⁶ 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]  ¹⁶⁷ 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]  ¹⁶⁸ 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]  ¹⁶⁹ 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]  ¹⁷⁰ 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]  ¹⁷¹ tn Or “keep.”

[1:21]  ¹⁷² tn Or “waiting for.”

[1:21]  ¹⁷³ tn Grk “unto eternal life.”

[1:2]  ¹⁷⁴ tn Grk “may mercy and peace and love be multiplied to you.”

[1:1]  ¹⁷⁵ tn Grk “the book of the genealogy.” The noun βίβλος (biblo"), though it is without the article, is to be translated as definite due to Apollonius’ corollary and the normal use of anarthrous nouns in titles.

[1:2]  ¹⁷⁶ tn Grk “fathered.”

[5:5]  ¹⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:5]  ¹⁷⁸ tn Grk “says” (a historical present).

[5:5]  ¹⁷⁹ tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).

[5:5]  ¹⁸⁰ tn Or “has been victorious”; traditionally, “has overcome.”

[5:5]  ¹⁸¹ tn The infinitive has been translated as an infinitive of result here.