Jude 1:14

1:14 Now Enoch, the seventh in descent beginning with Adam, ¹  even prophesied of them, ²  saying, “Look! The Lord is coming ³  with thousands and thousands ⁴  of his holy ones,

Jude 1:5

1:5 Now I desire to remind you (even though you have been fully informed of these facts ⁵  once for all ⁶ ) that Jesus, ⁷  having saved the ⁸  people out of the land of Egypt, later ⁹  destroyed those who did not believe.

Jude 1:9

1:9 But even ¹⁰  when Michael the archangel ¹¹  was arguing with the devil and debating with him ¹²  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!”

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

[1:14]  ² tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ³ tn Grk “has come,” a proleptic aorist.

[1:14]  ⁴ 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.

[1:5]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ tn Or perhaps “a,” though this is less likely.

[1:5]  ⁹ tn Grk “the second time.”

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

[1:9]  ¹⁰ sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

[1:9]  ¹¹ tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”