Jude 1:15

1:15 to execute judgment on ¹  all, and to convict every person ²  of all their thoroughly ungodly deeds ³  that they have committed, ⁴  and of all the harsh words that ungodly sinners have spoken against him.” ⁵ 

Jude 1:1

Salutation

1:1 From Jude, ⁶  a slave ⁷  of Jesus Christ and brother of James, ⁸  to those who are called, wrapped in the love of ⁹  God the Father and kept for ¹⁰  Jesus Christ.

Jude 1:1

Salutation

1:1 From Jude, ¹¹  a slave ¹²  of Jesus Christ and brother of James, ¹³  to those who are called, wrapped in the love of ¹⁴  God the Father and kept for ¹⁵  Jesus Christ.

Jude 1:7-8

1:7 So also ¹⁶  Sodom and Gomorrah and the neighboring towns, ¹⁷  since they indulged in sexual immorality and pursued unnatural desire ¹⁸  in a way similar to ¹⁹  these angels, ²⁰  are now displayed as an example by suffering the punishment of eternal fire.

1:8 Yet these men, ²¹  as a result of their dreams, ²²  defile the flesh, reject authority, ²³  and insult ²⁴  the glorious ones. ²⁵ 

Jude 1:16-18

1:16 These people are grumblers and ²⁶  fault-finders who go ²⁷  wherever their desires lead them, ²⁸  and they give bombastic speeches, ²⁹  enchanting folks ³⁰  for their own gain. ³¹ 

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ³²  foretold by the apostles of our Lord Jesus Christ. ³³  1:18 For they said to you, “In the end time there will come ³⁴  scoffers, propelled by their own ungodly desires.” ³⁵ 

Jude 1:10-11

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. ³⁶  1:11 Woe to them! For they have traveled down Cain’s path, ³⁷  and because of greed ³⁸  have abandoned themselves ³⁹  to ⁴⁰  Balaam’s error; hence, ⁴¹  they will certainly perish ⁴²  in Korah’s rebellion.

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ⁴³ 

Jude 1:1-2

Salutation

1:1 From Jude, ⁴⁴  a slave ⁴⁵  of Jesus Christ and brother of James, ⁴⁶  to those who are called, wrapped in the love of ⁴⁷  God the Father and kept for ⁴⁸  Jesus Christ. 1:2 May mercy, peace, and love be lavished on you! ⁴⁹ 

Jude 1:1-2

Salutation

1:1 From Jude, ⁵⁰  a slave ⁵¹  of Jesus Christ and brother of James, ⁵²  to those who are called, wrapped in the love of ⁵³  God the Father and kept for ⁵⁴  Jesus Christ. 1:2 May mercy, peace, and love be lavished on you! ⁵⁵ 

Jude 1:1

Salutation

1:1 From Jude, ⁵⁶  a slave ⁵⁷  of Jesus Christ and brother of James, ⁵⁸  to those who are called, wrapped in the love of ⁵⁹  God the Father and kept for ⁶⁰  Jesus Christ.

Jude 1:1

Salutation

1:1 From Jude, ⁶¹  a slave ⁶²  of Jesus Christ and brother of James, ⁶³  to those who are called, wrapped in the love of ⁶⁴  God the Father and kept for ⁶⁵  Jesus Christ.

Proverbs 29:9

29:9 If a wise person ⁶⁶  goes to court ⁶⁷  with a foolish person,

there is no peace ⁶⁸  whether he is angry or laughs. ⁶⁹ 

Matthew 2:7-8

2:7 Then Herod ⁷⁰  privately summoned the wise men and determined from them when the star had appeared. 2:8 He ⁷¹  sent them to Bethlehem and said, “Go and look carefully for the child. When you find him, inform me so that I can go and worship him as well.”

Matthew 2:16

2:16 When Herod ⁷²  saw that he had been tricked by the wise men, he became enraged. He sent men ⁷³  to kill all the children in Bethlehem ⁷⁴  and throughout the surrounding region from the age of two and under, according to the time he had learned from the wise men.

Luke 6:2

6:2 But some of the Pharisees ⁷⁵  said, “Why are you ⁷⁶  doing what is against the law ⁷⁷  on the Sabbath?”

Luke 6:11

6:11 But they were filled with mindless rage ⁷⁸  and began debating with one another what they would do ⁷⁹  to Jesus.

Luke 11:38

11:38 The ⁸⁰  Pharisee was astonished when he saw that Jesus ⁸¹  did not first wash his hands ⁸²  before the meal.

Luke 11:53-54

11:53 When he went out from there, the experts in the law ⁸³  and the Pharisees began to oppose him bitterly, ⁸⁴  and to ask him hostile questions ⁸⁵  about many things, 11:54 plotting against ⁸⁶  him, to catch ⁸⁷  him in something he might say.

John 12:10

12:10 So the chief priests planned to kill Lazarus too, ⁸⁸ 

Acts 5:28-33

5:28 saying, “We gave ⁸⁹  you strict orders ⁹⁰  not to teach in this name. ⁹¹  Look, ⁹²  you have filled Jerusalem ⁹³  with your teaching, and you intend to bring this man’s blood ⁹⁴  on us!” 5:29 But Peter and the apostles replied, ⁹⁵  “We must obey ⁹⁶  God rather than people. ⁹⁷  5:30 The God of our forefathers ⁹⁸  raised up Jesus, whom you seized and killed by hanging him on a tree. ⁹⁹  5:31 God exalted him ¹⁰⁰  to his right hand as Leader ¹⁰¹  and Savior, to give repentance to Israel and forgiveness of sins. ¹⁰²  5:32 And we are witnesses of these events, ¹⁰³  and so is the Holy Spirit whom God has given to those who obey ¹⁰⁴  him.”

5:33 Now when they heard this, they became furious ¹⁰⁵  and wanted to execute them. ¹⁰⁶ 

Acts 6:9-11

6:9 But some men from the Synagogue ¹⁰⁷  of the Freedmen (as it was called), ¹⁰⁸  both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, ¹⁰⁹  stood up and argued with Stephen. 6:10 Yet ¹¹⁰  they were not able to resist ¹¹¹  the wisdom and the Spirit with which he spoke. 6:11 Then they secretly instigated ¹¹²  some men to say, “We have heard this man ¹¹³  speaking blasphemous words against Moses and God.”

Acts 7:54-59

Stephen is Killed

7:54 When they heard these things, they became furious ¹¹⁴  and ground their teeth ¹¹⁵  at him. 7:55 But Stephen, ¹¹⁶  full ¹¹⁷  of the Holy Spirit, looked intently ¹¹⁸  toward heaven and saw the glory of God, and Jesus standing ¹¹⁹  at the right hand of God. 7:56 “Look!” he said. ¹²⁰  “I see the heavens opened, and the Son of Man standing at the right hand of God!” 7:57 But they covered their ears, ¹²¹  shouting out with a loud voice, and rushed at him with one intent. 7:58 When ¹²²  they had driven him out of the city, they began to stone him, ¹²³  and the witnesses laid their cloaks ¹²⁴  at the feet of a young man named Saul. 7:59 They ¹²⁵  continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!”

Acts 19:24-28

19:24 For a man named Demetrius, a silversmith who made silver shrines ¹²⁶  of Artemis, ¹²⁷  brought a great deal ¹²⁸  of business ¹²⁹  to the craftsmen. 19:25 He gathered ¹³⁰  these ¹³¹  together, along with the workmen in similar trades, ¹³²  and said, “Men, you know that our prosperity ¹³³  comes from this business. 19:26 And you see and hear that this Paul has persuaded ¹³⁴  and turned away ¹³⁵  a large crowd, ¹³⁶  not only in Ephesus ¹³⁷  but in practically all of the province of Asia, ¹³⁸  by saying ¹³⁹  that gods made by hands are not gods at all. ¹⁴⁰  19:27 There is danger not only that this business of ours will come into disrepute, ¹⁴¹  but also that the temple of the great goddess Artemis ¹⁴²  will be regarded as nothing, ¹⁴³  and she whom all the province of Asia ¹⁴⁴  and the world worship will suffer the loss of her greatness.” ¹⁴⁵ 

19:28 When ¹⁴⁶  they heard ¹⁴⁷  this they became enraged ¹⁴⁸  and began to shout, ¹⁴⁹  “Great is Artemis ¹⁵⁰  of the Ephesians!”

[1:15]  ¹ 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]  ² tn Or “soul.”

[1:15]  ³ 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]  ⁴ 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]  ⁵ 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.

[1:1]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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.

[1:7]  ¹⁶ tn Grk “as.”

[1:7]  ¹⁷ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ¹⁸ 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]  ¹⁹ tn Or “in the same way as.”

[1:7]  ²⁰ 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]  ²¹ tn The reference is now to the false teachers.

[1:8]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ 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).

[1:16]  ²⁶ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ²⁷ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ²⁸ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ²⁹ tn Grk “and their mouth speaks bombastic things.”

[1:16]  ³⁰ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ³¹ tn Or “to their own advantage.”

[1:17]  ³² tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ³³ 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]  ³⁴ tn Grk “be.”

[1:18]  ³⁵ tn Grk “going according to their own desires of ungodliness.”

[1:10]  ³⁶ tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.

[1:11]  ³⁷ tn Or “they have gone the way of Cain.”

[1:11]  ³⁸ tn Grk “for wages.”

[1:11]  ³⁹ 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]  ⁴⁰ tn Or “in.”

[1:11]  ⁴¹ tn Grk “and.” See note on “perish” later in this verse.

[1:11]  ⁴² 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).

[1:2]  ⁴³ tn Grk “may mercy and peace and love be multiplied to you.”

[1:1]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ tn Grk “may mercy and peace and love be multiplied to you.”

[1:1]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² 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]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ tn Grk “may mercy and peace and love be multiplied to you.”

[1:1]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² 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]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ 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.

[29:9]  ⁶⁶ tn Heb “a wise man…a foolish man.”

[29:9]  ⁶⁷ tn The verb שָׁפַט (shafat) means “to judge.” In the Niphal stem it could be passive, but is more frequently reciprocal: “to enter into controversy” or “to go to court.” The word is usually used in connection with a lawsuit (so many recent English versions), but can also refer to an argument (e.g., 1 Sam 12:7; Isa 43:26); cf. NAB “disputes”; NASB “has a controversy.”

[29:9]  ⁶⁸ tn The noun נָחַת (nakhat) is a derivative of נוּחַ (nuakh, “to rest”) and so means “quietness” or “rest,” i.e., “peace.”

[29:9]  ⁶⁹ tn Heb “and he is angry and he laughs.” The construction uses the conjunctive vav to express alternate actions: “whether…or.”

[2:7]  ⁷⁰ sn See the note on King Herod in 2:1.

[2:8]  ⁷¹ tn Here καί (kai) has not been translated.

[2:16]  ⁷² sn See the note on King Herod in 2:1. Note the fulfillment of the prophecy given by the angel in 2:13.

[2:16]  ⁷³ tn Or “soldiers.”

[2:16]  ⁷⁴ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[6:2]  ⁷⁵ sn See the note on Pharisees in 5:17.

[6:2]  ⁷⁶ tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.

[6:2]  ⁷⁷ sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.

[6:11]  ⁷⁸ tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

[6:11]  ⁷⁹ tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).

[11:38]  ⁸⁰ tn Here δέ (de) has not been translated.

[11:38]  ⁸¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:38]  ⁸² tn The words “his hands” are not in the Greek text, but have been supplied for clarity.

[11:53]  ⁸³ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ⁸⁴ tn Or “terribly.”

[11:53]  ⁸⁵ tn For this term see L&N 33.183.

[11:54]  ⁸⁶ tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.

[11:54]  ⁸⁷ tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.

[12:10]  ⁸⁸ sn According to John 11:53 the Jewish leadership had already planned to kill Jesus. This plot against Lazarus apparently never got beyond the planning stage, however, since no further mention is made of it by the author.

[5:28]  ⁸⁹ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ⁹⁰ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ⁹¹ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ⁹² tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:28]  ⁹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ⁹⁴ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[5:29]  ⁹⁵ tn Grk “apostles answered and said.”

[5:29]  ⁹⁶ sn Obey. See 4:19. This response has Jewish roots (Dan 3:16-18; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159].

[5:29]  ⁹⁷ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[5:30]  ⁹⁸ tn Or “ancestors”; Grk “fathers.”

[5:30]  ⁹⁹ tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[5:31]  ¹⁰⁰ tn Grk “This one God exalted” (emphatic).

[5:31]  ¹⁰¹ tn Or “Founder” (of a movement).

[5:31]  ¹⁰² tn Or “to give repentance and forgiveness of sins to Israel.”

[5:32]  ¹⁰³ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ¹⁰⁴ sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[5:33]  ¹⁰⁵ sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.

[5:33]  ¹⁰⁶ sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).

[6:9]  ¹⁰⁷ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[6:9]  ¹⁰⁸ tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).

[6:9]  ¹⁰⁹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[6:10]  ¹¹⁰ tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.

[6:10]  ¹¹¹ sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.

[6:11]  ¹¹² tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.

[6:11]  ¹¹³ tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”

[7:54]  ¹¹⁴ tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).

[7:54]  ¹¹⁵ tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.

[7:55]  ¹¹⁶ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

[7:55]  ¹¹⁷ tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

[7:55]  ¹¹⁸ tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[7:55]  ¹¹⁹ sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.

[7:56]  ¹²⁰ tn Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:57]  ¹²¹ sn They covered their ears to avoid hearing what they considered to be blasphemy.

[7:58]  ¹²² tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:58]  ¹²³ sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.

[7:58]  ¹²⁴ tn Or “outer garments.”

[7:59]  ¹²⁵ tn Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[19:24]  ¹²⁶ tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”

[19:24]  ¹²⁷ sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:24]  ¹²⁸ tn Grk “brought not a little business” (an idiom).

[19:24]  ¹²⁹ sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.

[19:25]  ¹³⁰ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ¹³¹ tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.

[19:25]  ¹³² sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25]  ¹³³ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[19:26]  ¹³⁴ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ¹³⁵ tn Or “misled.”

[19:26]  ¹³⁶ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ¹³⁷ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ¹³⁸ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ¹³⁹ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ¹⁴⁰ tn The words “at all” are not in the Greek text but are implied.

[19:27]  ¹⁴¹ tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27]  ¹⁴² sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:27]  ¹⁴³ tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27]  ¹⁴⁴ tn Grk “Asia”; see the note on this word in v. 22.

[19:27]  ¹⁴⁵ tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”

[19:28]  ¹⁴⁶ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[19:28]  ¹⁴⁷ tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28]  ¹⁴⁸ tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).

[19:28]  ¹⁴⁹ tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[19:28]  ¹⁵⁰ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.