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 1:2

1:2 May mercy, peace, and love be lavished on you! ⁶ 

Jude 1:1

Salutation

1:1 From Jude, ⁷  a slave ⁸  of Jesus Christ and brother of James, ⁹  to those who are called, wrapped in the love of ¹⁰  God the Father and kept for ¹¹  Jesus Christ.

Psalms 12:2

12:2 People lie to one another; ¹² 

they flatter and deceive. ¹³ 

Psalms 55:21

55:21 His words are as smooth as butter, ¹⁴ 

but he harbors animosity in his heart. ¹⁵ 

His words seem softer than oil,

but they are really like sharp swords. ¹⁶ 

Daniel 11:27

11:27 These two kings, their minds ¹⁷  filled with evil intentions, will trade ¹⁸  lies with one another at the same table. But it will not succeed, for there is still an end at the appointed time.

Luke 11:37-54

Rebuking the Pharisees and Experts in the Law

11:37 As he spoke, ¹⁹  a Pharisee ²⁰  invited Jesus ²¹  to have a meal with him, so he went in and took his place at the table. ²²  11:38 The ²³  Pharisee was astonished when he saw that Jesus ²⁴  did not first wash his hands ²⁵  before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean ²⁶  the outside of the cup and the plate, but inside you are full of greed and wickedness. ²⁷  11:40 You fools! ²⁸  Didn’t the one who made the outside make the inside as well? ²⁹  11:41 But give from your heart to those in need, ³⁰  and ³¹  then everything will be clean for you. ³² 

11:42 “But woe to you Pharisees! ³³  You give a tenth ³⁴  of your mint, ³⁵  rue, ³⁶  and every herb, yet you neglect justice ³⁷  and love for God! But you should have done these things without neglecting the others. ³⁸  11:43 Woe to you Pharisees! You love the best seats ³⁹  in the synagogues ⁴⁰  and elaborate greetings ⁴¹  in the marketplaces! 11:44 Woe to you! ⁴²  You are like unmarked graves, and people ⁴³  walk over them without realizing it!” ⁴⁴ 

11:45 One of the experts in religious law ⁴⁵  answered him, “Teacher, when you say these things you insult ⁴⁶  us too.” 11:46 But Jesus ⁴⁷  replied, ⁴⁸  “Woe to you experts in religious law as well! ⁴⁹  You load people ⁵⁰  down with burdens difficult to bear, yet you yourselves refuse to touch ⁵¹  the burdens with even one of your fingers! 11:47 Woe to you! You build ⁵²  the tombs of the prophets whom your ancestors ⁵³  killed. 11:48 So you testify that you approve of ⁵⁴  the deeds of your ancestors, ⁵⁵  because they killed the prophets ⁵⁶  and you build their ⁵⁷  tombs! ⁵⁸  11:49 For this reason also the wisdom ⁵⁹  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’ 11:50 so that this generation may be held accountable ⁶⁰  for the blood of all the prophets that has been shed since the beginning ⁶¹  of the world, ⁶²  11:51 from the blood of Abel ⁶³  to the blood of Zechariah, ⁶⁴  who was killed ⁶⁵  between the altar and the sanctuary. ⁶⁶  Yes, I tell you, it will be charged against ⁶⁷  this generation. 11:52 Woe to you experts in religious law! You have taken away ⁶⁸  the key to knowledge! You did not go in yourselves, and you hindered ⁶⁹  those who were going in.”

11:53 When he went out from there, the experts in the law ⁷⁰  and the Pharisees began to oppose him bitterly, ⁷¹  and to ask him hostile questions ⁷²  about many things, 11:54 plotting against ⁷³  him, to catch ⁷⁴  him in something he might say.

[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.

[1:2]  ⁶ tn Grk “may mercy and peace and love be multiplied to you.”

[1:1]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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.

[12:2]  ¹² tn Heb “falsehood they speak, a man with his neighbor.” The imperfect verb forms in v. 2 describe what is typical in the psalmist’s experience.

[12:2]  ¹³ tn Heb “[with] a lip of smoothness, with a heart and a heart they speak.” Speaking a “smooth” word refers to deceptive flattery (cf. Ps 5:9; 55:21; Prov 2:16; 5:3; 7:5, 21; 26:28; 28:23; Isa 30:10). “Heart” here refers to their mind, from which their motives and intentions originate. The repetition of the noun indicates diversity (see GKC 396 §123.f, IBHS 116 §7.2.3c, and Deut 25:13, where the phrase “weight and a weight” refers to two different measuring weights). These people have two different types of “hearts.” Their flattering words seem to express kind motives and intentions, but this outward display does not really reflect their true motives. Their real “heart” is filled with evil thoughts and destructive intentions. The “heart” that is seemingly displayed through their words is far different from the real “heart” they keep disguised. (For the idea see Ps 28:3.) In 1 Chr 12:33 the phrase “without a heart and a heart” means “undivided loyalty.”

[55:21]  ¹⁴ tn Heb “the butter-like [words] of his mouth are smooth.” The noun מַחְמָאֹת (makhma’ot, “butter-like [words]”) occurs only here. Many prefer to emend the form to מֵחֶמְאָה (mekhem’ah, from [i.e., “than”] butter”), cf. NEB, NRSV “smoother than butter.” However, in this case “his mouth” does not agree in number with the plural verb חָלְקוּ (kholqu, “they are smooth”). Therefore some further propose an emendation of פִּיו (piv, “his mouth”) to פָּנָיו (panayv, “his face”). In any case, the point seems to that the psalmist’s former friend spoke kindly to him and gave the outward indications of friendship.

[55:21]  ¹⁵ tn Heb “and war [is in] his heart.”

[55:21]  ¹⁶ tn Heb “his words are softer than oil, but they are drawn swords.”

[11:27]  ¹⁷ tn Heb “heart.” So also in v. 28.

[11:27]  ¹⁸ tn Heb “speak.”

[11:37]  ¹⁹ tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.

[11:37]  ²⁰ sn See the note on Pharisees in 5:17.

[11:37]  ²¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[11:37]  ²² tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[11:38]  ²³ tn Here δέ (de) has not been translated.

[11:38]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:38]  ²⁵ tn The words “his hands” are not in the Greek text, but have been supplied for clarity.

[11:39]  ²⁶ sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.

[11:39]  ²⁷ tn Or “and evil.”

[11:40]  ²⁸ sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).

[11:40]  ²⁹ tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.

[11:41]  ³⁰ tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

[11:41]  ³¹ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[11:41]  ³² sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

[11:42]  ³³ tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).

[11:42]  ³⁴ tn Or “you tithe mint.”

[11:42]  ³⁵ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42]  ³⁶ tn Grk “and rue.” Καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:42]  ³⁷ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42]  ³⁸ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[11:43]  ³⁹ tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ⁴⁰ sn See the note on synagogues in 4:15.

[11:43]  ⁴¹ tn Grk “and the greetings.”

[11:44]  ⁴² tc Most mss (A [D] W Θ Ψ Ë¹³ Ï it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (Ì^45,75 א B C L ˹ 33 1241 2542 lat sa).

[11:44]  ⁴³ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:44]  ⁴⁴ sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.

[11:45]  ⁴⁵ sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

[11:45]  ⁴⁶ tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

[11:46]  ⁴⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:46]  ⁴⁸ tn Grk “said.”

[11:46]  ⁴⁹ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

[11:46]  ⁵⁰ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:46]  ⁵¹ tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).

[11:47]  ⁵² sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).

[11:47]  ⁵³ tn Or “forefathers”; Grk “fathers.”

[11:48]  ⁵⁴ tn Grk “you are witnesses and approve of.”

[11:48]  ⁵⁵ tn Or “forefathers”; Grk “fathers.”

[11:48]  ⁵⁶ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ⁵⁷ tn “Their,” i.e., the prophets.

[11:48]  ⁵⁸ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

[11:49]  ⁵⁹ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[11:50]  ⁶⁰ tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.

[11:50]  ⁶¹ tn Or “foundation.” However, this does not suggest a time to the modern reader.

[11:50]  ⁶² tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

[11:51]  ⁶³ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ⁶⁴ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ⁶⁵ tn Or “who perished.”

[11:51]  ⁶⁶ tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

[11:51]  ⁶⁷ tn Or “required from.”

[11:52]  ⁶⁸ sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

[11:52]  ⁶⁹ tn Or “you tried to prevent.”

[11:53]  ⁷⁰ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ⁷¹ tn Or “terribly.”

[11:53]  ⁷² tn For this term see L&N 33.183.

[11:54]  ⁷³ tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.

[11:54]  ⁷⁴ 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.