Jude 1:1

Salutation

1:1 From Jude, ¹  a slave ²  of Jesus Christ and brother of James, ³  to those who are called, wrapped in the love of ⁴  God the Father and kept for ⁵  Jesus Christ.

Jude 1:8-9

1:8 Yet these men, ⁶  as a result of their dreams, ⁷  defile the flesh, reject authority, ⁸  and insult ⁹  the glorious ones. ¹⁰  1:9 But even ¹¹  when Michael the archangel ¹²  was arguing with the devil and debating with him ¹³  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!”

Nehemiah 9:9-12

9:9 “You saw the affliction of our ancestors in Egypt, and you heard their cry at the Red Sea. ¹⁴  9:10 You performed awesome signs ¹⁵  against Pharaoh, against his servants, and against all the people of his land, for you knew that the Egyptians ¹⁶  had acted presumptuously ¹⁷  against them. You made for yourself a name that is celebrated to this day. 9:11 You split the sea before them, and they crossed through ¹⁸  the sea on dry ground! But you threw their pursuers ¹⁹  into the depths, like a stone into surging ²⁰  waters. 9:12 You guided them with a pillar of cloud by day and with a pillar of fire by night to illumine for them the path they were to travel.

Nehemiah 9:27-28

9:27 Therefore you delivered them into the hand of their adversaries, who oppressed them. But in the time of their distress they called to you, and you heard from heaven. In your abundant compassion you provided them with deliverers to rescue them from ²¹  their adversaries.

9:28 “Then, when they were at rest again, they went back to doing evil before you. Then you abandoned them to ²²  their enemies, and they gained dominion over them. When they again cried out to you, in your compassion you heard from heaven and rescued them time and again.

[1:1]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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.

[1:8]  ⁶ tn The reference is now to the false teachers.

[1:8]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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).

[1:9]  ¹¹ tn The word “even” is not in Greek; it is implied by the height of the contrast.

[1:9]  ¹² sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

[1:9]  ¹³ tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”

[9:9]  ¹⁴ tn Heb “the Sea of Reeds.” Traditionally this is identified as the Red Sea, and the modern designation has been used in the translation for clarity.

[9:10]  ¹⁵ tn Heb “signs and wonders.” This phrase is a hendiadys. The second noun functions adjectivally, while the first noun retains its full nominal sense: “awesome signs” or “miraculous signs.”

[9:10]  ¹⁶ tn Heb “they”; the referent (the Egyptians) has been specified in the translation for clarity.

[9:10]  ¹⁷ tn Or “arrogantly” (so NASB); NRSV “insolently.”

[9:11]  ¹⁸ tn Heb “in the midst of.”

[9:11]  ¹⁹ tn Heb “those who pursued them.”

[9:11]  ²⁰ tn Heb “mighty.”

[9:27]  ²¹ tn Heb “from the hand of” (so NASB, NIV); NAB “from the power of.”

[9:28]  ²² tn Heb “in the hand of” (so KJV, ASV); NAB “to the power of.”