Discovery BoxJude 1:1-23
Context1:1 From Jude, 1 a slave 2 of Jesus Christ and brother of James, 3 to those who are called, wrapped in the love of 4 God the Father and kept for 5 Jesus Christ. 1:2 May mercy, peace, and love be lavished on you! 6
1:3 Dear friends, although I have been eager to write to you 7 about our common salvation, I now feel compelled 8 instead to write to encourage 9 you to contend earnestly 10 for the faith 11 that was once for all 12 entrusted to the saints. 13 1:4 For certain men 14 have secretly slipped in among you 15 – men who long ago 16 were marked out 17 for the condemnation I am about to describe 18 – ungodly men who have turned the grace of our God into a license for evil 19 and who deny our only Master 20 and Lord, 21 Jesus Christ.
1:5 Now I desire to remind you (even though you have been fully informed of these facts 22 once for all 23 ) that Jesus, 24 having saved the 25 people out of the land of Egypt, later 26 destroyed those who did not believe. 1:6 You also know that 27 the angels who did not keep within their proper domain 28 but abandoned their own place of residence, he has kept 29 in eternal chains 30 in utter 31 darkness, locked up 32 for the judgment of the great Day. 1:7 So also 33 Sodom and Gomorrah and the neighboring towns, 34 since they indulged in sexual immorality and pursued unnatural desire 35 in a way similar to 36 these angels, 37 are now displayed as an example by suffering the punishment of eternal fire.
1:8 Yet these men, 38 as a result of their dreams, 39 defile the flesh, reject authority, 40 and insult 41 the glorious ones. 42 1:9 But even 43 when Michael the archangel 44 was arguing with the devil and debating with him 45 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. 46 1:11 Woe to them! For they have traveled down Cain’s path, 47 and because of greed 48 have abandoned themselves 49 to 50 Balaam’s error; hence, 51 they will certainly perish 52 in Korah’s rebellion. 1:12 These men are 53 dangerous reefs 54 at your love feasts, 55 feasting without reverence, 56 feeding only themselves. 57 They are 58 waterless 59 clouds, carried along by the winds; autumn trees without fruit 60 – twice dead, 61 uprooted; 1:13 wild sea waves, 62 spewing out the foam of 63 their shame; 64 wayward stars 65 for whom the utter depths of eternal darkness 66 have been reserved.
1:14 Now Enoch, the seventh in descent beginning with Adam, 67 even prophesied of them, 68 saying, “Look! The Lord is coming 69 with thousands and thousands 70 of his holy ones, 1:15 to execute judgment on 71 all, and to convict every person 72 of all their thoroughly ungodly deeds 73 that they have committed, 74 and of all the harsh words that ungodly sinners have spoken against him.” 75 1:16 These people are grumblers and 76 fault-finders who go 77 wherever their desires lead them, 78 and they give bombastic speeches, 79 enchanting folks 80 for their own gain. 81
1:17 But you, dear friends – recall the predictions 82 foretold by the apostles of our Lord Jesus Christ. 83 1:18 For they said to you, “In the end time there will come 84 scoffers, propelled by their own ungodly desires.” 85 1:19 These people are divisive, 86 worldly, 87 devoid of the Spirit. 88 1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, 89 1:21 maintain 90 yourselves in the love of God, while anticipating 91 the mercy of our Lord Jesus Christ that brings eternal life. 92 1:22 And have mercy on those who waver; 1:23 save 93 others by snatching them out of the fire; have mercy 94 on others, coupled with a fear of God, 95 hating even the clothes stained 96 by the flesh. 97
[1:1] 1 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] 2 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] 3 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] 4 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] 5 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] 6 tn Grk “may mercy and peace and love be multiplied to you.”
[1:3] 7 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] 8 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] 9 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] 10 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] 11 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] 12 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] 13 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] 14 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] 15 tn “Among you” is not in the Greek text, but is obviously implied.
[1:4] 16 tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.
[1:4] 17 tn Grk “written about.”
[1:4] 18 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] 19 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] 20 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 (Ì72,78 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] 21 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] 22 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] 23 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] 24 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 Or1739mg), 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 424c 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] 25 tn Or perhaps “a,” though this is less likely.
[1:5] 26 tn Grk “the second time.”
[1:6] 27 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] 28 tn Grk “who did not keep their own domain.”
[1:6] 29 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] 30 sn In 2 Pet 2:4 a less common word for chains is used.
[1:6] 31 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] 32 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] 34 tn Grk “the towns [or cities] surrounding them.”
[1:7] 35 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] 36 tn Or “in the same way as.”
[1:7] 37 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] 38 tn The reference is now to the false teachers.
[1:8] 39 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] 40 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] 41 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] 42 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] 43 tn The word “even” is not in Greek; it is implied by the height of the contrast.
[1:9] 44 sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.
[1:9] 45 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] 46 tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.
[1:11] 47 tn Or “they have gone the way of Cain.”
[1:11] 49 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] 51 tn Grk “and.” See note on “perish” later in this verse.
[1:11] 52 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] 53 tn Grk “these are the men who are.”
[1:12] 54 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] 55 tc Several witnesses (A Cvid 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] 56 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] 57 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] 58 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] 59 tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).
[1:12] 60 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] 61 tn Grk “having died twice.”
[1:13] 62 tn Grk “wild waves of the sea.”
[1:13] 63 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] 64 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] 65 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] 66 tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.
[1:14] 67 tn Grk “the seventh from Adam.”
[1:14] 68 tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).
[1:14] 69 tn Grk “has come,” a proleptic aorist.
[1:14] 70 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] 71 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] 73 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] 74 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] 75 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] 76 tn “And” is not in Greek, but is supplied for the sake of English style.
[1:16] 77 tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.
[1:16] 78 tn Grk “(who go/going) according to their own lusts.”
[1:16] 79 tn Grk “and their mouth speaks bombastic things.”
[1:16] 80 sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.
[1:16] 81 tn Or “to their own advantage.”
[1:17] 82 tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.
[1:17] 83 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] 85 tn Grk “going according to their own desires of ungodliness.”
[1:19] 86 tn Grk “these are the ones who cause divisions.”
[1:19] 87 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] 88 tn Grk “not having [the] Spirit.”
[1:20] 89 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] 91 tn Or “waiting for.”
[1:21] 92 tn Grk “unto eternal life.”
[1:23] 94 tn Grk “and have mercy.”
[1:23] 95 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] 96 sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.
[1:23] 97 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.
