Jude 1:16

1:16 These people are grumblers and ¹  fault-finders who go ²  wherever their desires lead them, ³  and they give bombastic speeches, ⁴  enchanting folks ⁵  for their own gain. ⁶ 

Jude 1:11

1:11 Woe to them! For they have traveled down Cain’s path, ⁷  and because of greed ⁸  have abandoned themselves ⁹  to ¹⁰  Balaam’s error; hence, ¹¹  they will certainly perish ¹²  in Korah’s rebellion.

Jude 1:1

Salutation

1:1 From Jude, ¹³  a slave ¹⁴  of Jesus Christ and brother of James, ¹⁵  to those who are called, wrapped in the love of ¹⁶  God the Father and kept for ¹⁷  Jesus Christ.

Jude 1:6

1:6 You also know that ¹⁸  the angels who did not keep within their proper domain ¹⁹  but abandoned their own place of residence, he has kept ²⁰  in eternal chains ²¹  in utter ²²  darkness, locked up ²³  for the judgment of the great Day.

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

[1:16]  ² tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ³ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ⁴ tn Grk “and their mouth speaks bombastic things.”

[1:16]  ⁵ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ⁶ tn Or “to their own advantage.”

[1:11]  ⁷ tn Or “they have gone the way of Cain.”

[1:11]  ⁸ tn Grk “for wages.”

[1:11]  ⁹ 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]  ¹⁰ tn Or “in.”

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

[1:11]  ¹² 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).

[1:1]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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.

[1:6]  ¹⁸ 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]  ¹⁹ tn Grk “who did not keep their own domain.”

[1:6]  ²⁰ 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]  ²¹ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ²² 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]  ²³ 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”).