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 1:6

1:6 You also know that ¹¹  the angels who did not keep within their proper domain ¹²  but abandoned their own place of residence, he has kept ¹³  in eternal chains ¹⁴  in utter ¹⁵  darkness, locked up ¹⁶  for the judgment of the great Day.

Jude 1:9

1:9 But even ¹⁷  when Michael the archangel ¹⁸  was arguing with the devil and debating with him ¹⁹  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!”

Jude 1:11

1:11 Woe to them! For they have traveled down Cain’s path, ²⁰  and because of greed ²¹  have abandoned themselves ²²  to ²³  Balaam’s error; hence, ²⁴  they will certainly perish ²⁵  in Korah’s rebellion.

Jude 1:13

1:13 wild sea waves, ²⁶  spewing out the foam of ²⁷  their shame; ²⁸  wayward stars ²⁹  for whom the utter depths of eternal darkness ³⁰  have been reserved.

Psalms 32:4

32:4 For day and night you tormented me; ³¹ 

you tried to destroy me ³²  in the intense heat ³³  of summer. ³⁴  (Selah)

Psalms 78:33

78:33 So he caused them to die unsatisfied ³⁵ 

and filled with terror. ³⁶ 

Psalms 90:7-9

90:7 Yes, ³⁷  we are consumed by your anger;

we are terrified by your wrath.

90:8 You are aware of our sins; ³⁸ 

you even know about our hidden sins. ³⁹ 

90:9 Yes, ⁴⁰  throughout all our days we experience your raging fury; ⁴¹ 

the years of our lives pass quickly, like a sigh. ⁴² 

Psalms 106:26

106:26 So he made a solemn vow ⁴³ 

that he would make them die ⁴⁴  in the desert,

Isaiah 66:14

66:14 When you see this, you will be happy, ⁴⁵ 

and you will be revived. ⁴⁶ 

The Lord will reveal his power to his servants

and his anger to his enemies. ⁴⁷ 

Isaiah 66:1

66:1 This is what the Lord says:

“The heavens are my throne

and the earth is my footstool.

Where then is the house you will build for me?

Where is the place where I will rest?

Colossians 1:5

1:5 Your faith and love have arisen ⁴⁸  from the hope laid up ⁴⁹  for you in heaven, which you have heard about in the message of truth, the gospel ⁵⁰ 

[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.

[1:6]  ¹¹ 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]  ¹² tn Grk “who did not keep their own domain.”

[1:6]  ¹³ 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]  ¹⁴ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ¹⁵ 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]  ¹⁶ 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”).

[1:9]  ¹⁷ tn The word “even” is not in Greek; it is implied by the height of the contrast.

[1:9]  ¹⁸ sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

[1:9]  ¹⁹ tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”

[1:11]  ²⁰ tn Or “they have gone the way of Cain.”

[1:11]  ²¹ tn Grk “for wages.”

[1:11]  ²² 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]  ²³ tn Or “in.”

[1:11]  ²⁴ tn Grk “and.” See note on “perish” later in this verse.

[1:11]  ²⁵ 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).

[1:13]  ²⁶ tn Grk “wild waves of the sea.”

[1:13]  ²⁷ tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”

[1:13]  ²⁸ tn Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.

[1:13]  ²⁹ sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.

[1:13]  ³⁰ tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.

[32:4]  ³¹ tn Heb “your hand was heavy upon me.”

[32:4]  ³² tc Heb “my [?] was turned.” The meaning of the Hebrew term לְשַׁד (lÿshad) is uncertain. A noun לָשָׁד (lashad, “cake”) is attested in Num 11:8, but it would make no sense to understand that word in this context. It is better to emend the form to לְשֻׁדִּי (lÿshuddiy, “to my destruction”) and understand “your hand” as the subject of the verb “was turned.” In this case the text reads, “[your hand] was turned to my destruction.” In Lam 3:3 the author laments that God’s “hand” was “turned” (הָפַךְ, hafakh) against him in a hostile sense.

[32:4]  ³³ tn The translation assumes that the plural form indicates degree. If one understands the form as a true plural, then one might translate, “in the times of drought.”

[32:4]  ³⁴ sn Summer. Perhaps the psalmist suffered during the hot season and perceived the very weather as being an instrument of divine judgment. Another option is that he compares his time of suffering to the uncomfortable and oppressive heat of summer.

[78:33]  ³⁵ tn Heb “and he ended in vanity their days.”

[78:33]  ³⁶ tn Heb “and their years in terror.”

[90:7]  ³⁷ tn Or “for.”

[90:8]  ³⁸ tn Heb “you set our sins in front of you.”

[90:8]  ³⁹ tn Heb “what we have hidden to the light of your face.” God’s face is compared to a light or lamp that exposes the darkness around it.

[90:9]  ⁴⁰ tn Or “for.”

[90:9]  ⁴¹ tn Heb “all our days pass by in your anger.”

[90:9]  ⁴² tn Heb “we finish our years like a sigh.” In Ezek 2:10 the word הֶגֶה (hegeh) elsewhere refers to a grumbling or moaning sound. Here a brief sigh or moan is probably in view. If so, the simile pictures one’s lifetime as transient. Another option is that the simile alludes to the weakness that characteristically overtakes a person at the end of one’s lifetime. In this case the phrase could be translated, “we end our lives with a painful moan.”

[106:26]  ⁴³ tn Heb “and he lifted his hand to [or “concerning”] them.” The idiom “to lift a hand” here refers to swearing an oath. One would sometimes solemnly lift one’s hand when making such a vow (see Ezek 20:5-6, 15).

[106:26]  ⁴⁴ tn Heb “to cause them to fall.”

[66:14]  ⁴⁵ tn “and you will see and your heart will be happy.”

[66:14]  ⁴⁶ tn Heb “and your bones like grass will sprout.”

[66:14]  ⁴⁷ tn Heb “and the hand of the Lord will be made known to his servants, and anger to his enemies.”

[1:5]  ⁴⁸ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ⁴⁹ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁵⁰ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.