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 

Psalms 32:2

32:2 How blessed is the one ⁶  whose wrongdoing the Lord does not punish, ⁷ 

in whose spirit there is no deceit. ⁸ 

John 1:47

1:47 Jesus saw Nathanael coming toward him and exclaimed, ⁹  “Look, a true Israelite in whom there is no deceit!” ¹⁰ 

Romans 12:9

Conduct in Love

12:9 Love must be ¹¹  without hypocrisy. Abhor what is evil, cling to what is good.

James 2:15-16

2:15 If a brother or sister ¹²  is poorly clothed and lacks daily food, 2:16 and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, ¹³  what good is it?

James 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ¹⁴  do not show prejudice ¹⁵  if you possess faith ¹⁶  in our glorious Lord Jesus Christ. ¹⁷ 

James 1:22

1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves.

James 1:1

Salutation

1:1 From James, ¹⁸  a slave ¹⁹  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ²⁰  Greetings!

James 3:18

3:18 And the fruit that consists of righteousness ²¹  is planted ²²  in peace among ²³  those who make peace.

[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.

[32:2]  ⁶ tn Heb “man.” The word choice reflects the perspective of the psalmist, who is male. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender and age specific “man” has been translated with the more neutral “one.”

[32:2]  ⁷ tn Heb “blessed [is] the man to whom the Lord does not impute wrongdoing.”

[32:2]  ⁸ sn In whose spirit there is no deceit. The point is not that the individual is sinless and pure. In this context, which focuses on confession and forgiveness of sin, the psalmist refers to one who refuses to deny or hide his sin, but instead honestly confesses it to God.

[1:47]  ⁹ tn Grk “said about him.”

[1:47]  ¹⁰ tn Or “treachery.”

[12:9]  ¹¹ tn The verb “must be” is understood in the Greek text.

[2:15]  ¹² tn It is important to note that the words ἀδελφός (adelfos) and ἀδελφή (adelfh) both occur in the Greek text at this point, confirming that the author intended to refer to both men and women. See the note on “someone” in 2:2.

[2:16]  ¹³ tn Grk “what is necessary for the body.”

[2:1]  ¹⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ¹⁵ tn Or “partiality.”

[2:1]  ¹⁶ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ¹⁷ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[1:1]  ¹⁸ tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁹ tn Traditionally, “servant” or “bondservant.” 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.). 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]  ²⁰ tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.

[3:18]  ²¹ tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.

[3:18]  ²² tn Grk “is sown.”

[3:18]  ²³ tn Or “for,” or possibly “by.”