Keluaran 32:34

32:34 So now go, lead the people to the place I have spoken to you about. See, ¹  my angel will go before you. But on the day that I punish, I will indeed punish them for their sin.” ² 

Ulangan 29:24-28

29:24 Then all the nations will ask, “Why has the Lord done all this to this land? What is this fierce, heated display of anger ³  all about?” 29:25 Then people will say, “Because they abandoned the covenant of the Lord, the God of their ancestors, which he made with them when he brought them out of the land of Egypt. 29:26 They went and served other gods and worshiped them, gods they did not know and that he did not permit them to worship. ⁴  29:27 That is why the Lord’s anger erupted against this land, bringing on it all the curses ⁵  written in this scroll. 29:28 So the Lord has uprooted them from their land in anger, wrath, and great rage and has deported them to another land, as is clear today.”

Ulangan 32:15-19

Israel’s Rebellion

32:15 But Jeshurun ⁶  became fat and kicked,

you ⁷  got fat, thick, and stuffed!

Then he deserted the God who made him,

and treated the Rock who saved him with contempt.

32:16 They made him jealous with other gods, ⁸ 

they enraged him with abhorrent idols. ⁹ 

32:17 They sacrificed to demons, not God,

to gods they had not known;

to new gods who had recently come along,

gods your ancestors ¹⁰  had not known about.

32:18 You have forgotten ¹¹  the Rock who fathered you,

and put out of mind the God who gave you birth.

A Word of Judgment

32:19 But the Lord took note and despised them

because his sons and daughters enraged him.

Yudas 1:12-14

1:12 These men are ¹²  dangerous reefs ¹³  at your love feasts, ¹⁴  feasting without reverence, ¹⁵  feeding only themselves. ¹⁶  They are ¹⁷  waterless ¹⁸  clouds, carried along by the winds; autumn trees without fruit ¹⁹  – twice dead, ²⁰  uprooted; 1:13 wild sea waves, ²¹  spewing out the foam of ²²  their shame; ²³  wayward stars ²⁴  for whom the utter depths of eternal darkness ²⁵  have been reserved.

1:14 Now Enoch, the seventh in descent beginning with Adam, ²⁶  even prophesied of them, ²⁷  saying, “Look! The Lord is coming ²⁸  with thousands and thousands ²⁹  of his holy ones,

Yudas 1:7-8

1:7 So also ³⁰  Sodom and Gomorrah and the neighboring towns, ³¹  since they indulged in sexual immorality and pursued unnatural desire ³²  in a way similar to ³³  these angels, ³⁴  are now displayed as an example by suffering the punishment of eternal fire.

1:8 Yet these men, ³⁵  as a result of their dreams, ³⁶  defile the flesh, reject authority, ³⁷  and insult ³⁸  the glorious ones. ³⁹ 

Yudas 1:6-7

1:6 You also know that ⁴⁰  the angels who did not keep within their proper domain ⁴¹  but abandoned their own place of residence, he has kept ⁴²  in eternal chains ⁴³  in utter ⁴⁴  darkness, locked up ⁴⁵  for the judgment of the great Day. 1:7 So also ⁴⁶  Sodom and Gomorrah and the neighboring towns, ⁴⁷  since they indulged in sexual immorality and pursued unnatural desire ⁴⁸  in a way similar to ⁴⁹  these angels, ⁵⁰  are now displayed as an example by suffering the punishment of eternal fire.

Yudas 1:10-14

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. ⁵¹  1:11 Woe to them! For they have traveled down Cain’s path, ⁵²  and because of greed ⁵³  have abandoned themselves ⁵⁴  to ⁵⁵  Balaam’s error; hence, ⁵⁶  they will certainly perish ⁵⁷  in Korah’s rebellion. 1:12 These men are ⁵⁸  dangerous reefs ⁵⁹  at your love feasts, ⁶⁰  feasting without reverence, ⁶¹  feeding only themselves. ⁶²  They are ⁶³  waterless ⁶⁴  clouds, carried along by the winds; autumn trees without fruit ⁶⁵  – twice dead, ⁶⁶  uprooted; 1:13 wild sea waves, ⁶⁷  spewing out the foam of ⁶⁸  their shame; ⁶⁹  wayward stars ⁷⁰  for whom the utter depths of eternal darkness ⁷¹  have been reserved.

1:14 Now Enoch, the seventh in descent beginning with Adam, ⁷²  even prophesied of them, ⁷³  saying, “Look! The Lord is coming ⁷⁴  with thousands and thousands ⁷⁵  of his holy ones,

Yudas 1:1

Salutation

1:1 From Jude, ⁷⁶  a slave ⁷⁷  of Jesus Christ and brother of James, ⁷⁸  to those who are called, wrapped in the love of ⁷⁹  God the Father and kept for ⁸⁰  Jesus Christ.

Kisah Para Rasul 9:6-9

9:6 But stand up ⁸¹  and enter the city and you will be told ⁸²  what you must do.” 9:7 (Now the men ⁸³  who were traveling with him stood there speechless, ⁸⁴  because they heard the voice but saw no one.) ⁸⁵  9:8 So Saul got up from the ground, but although his eyes were open, ⁸⁶  he could see nothing. ⁸⁷  Leading him by the hand, his companions ⁸⁸  brought him into Damascus. 9:9 For ⁸⁹  three days he could not see, and he neither ate nor drank anything. ⁹⁰ 

Nehemia 9:26-27

9:26 “Nonetheless they grew disobedient and rebelled against you; they disregarded your law. ⁹¹  They killed your prophets who had solemnly admonished them in order to cause them to return to you. They committed atrocious blasphemies. 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 ⁹²  their adversaries.

Mazmur 106:35-42

106:35 They mixed in with the nations

and learned their ways. ⁹³ 

106:36 They worshiped ⁹⁴  their idols,

which became a snare to them. ⁹⁵ 

106:37 They sacrificed their sons and daughters to demons. ⁹⁶ 

106:38 They shed innocent blood –

the blood of their sons and daughters,

whom they sacrificed to the idols of Canaan.

The land was polluted by bloodshed. ⁹⁷ 

106:39 They were defiled by their deeds,

and unfaithful in their actions. ⁹⁸ 

106:40 So the Lord was angry with his people ⁹⁹ 

and despised the people who belong to him. ¹⁰⁰ 

106:41 He handed them over to ¹⁰¹  the nations,

and those who hated them ruled over them.

106:42 Their enemies oppressed them;

they were subject to their authority. ¹⁰² 

Yeremia 2:11-13

2:11 Has a nation ever changed its gods

(even though they are not really gods at all)?

But my people have exchanged me, their glorious God, ¹⁰³ 

for a god that cannot help them at all! ¹⁰⁴ 

2:12 Be amazed at this, O heavens! ¹⁰⁵ 

Be shocked and utterly dumbfounded,”

says the Lord.

2:13 “Do so because my people have committed a double wrong:

they have rejected me,

the fountain of life-giving water, ¹⁰⁶ 

and they have dug cisterns for themselves,

cracked cisterns which cannot even hold water.”

Yeremia 2:27-28

2:27 They say to a wooden idol, ¹⁰⁷  ‘You are my father.’

They say to a stone image, ‘You gave birth to me.’ ¹⁰⁸ 

Yes, they have turned away from me instead of turning to me. ¹⁰⁹ 

Yet when they are in trouble, they say, ‘Come and save us!’

2:28 But where are the gods you made for yourselves?

Let them save you when you are in trouble.

The sad fact is that ¹¹⁰  you have as many gods

as you have towns, Judah.

[32:34]  ¹ tn Heb “behold, look.” Moses should take this fact into consideration.

[32:34]  ² sn The Law said that God would not clear the guilty. But here the punishment is postponed to some future date when he would revisit this matter. Others have taken the line to mean that whenever a reckoning was considered necessary, then this sin would be included (see B. Jacob, Exodus, 957). The repetition of the verb traditionally rendered “visit” in both clauses puts emphasis on the certainty – so “indeed.”

[29:24]  ³ tn Heb “this great burning of anger”; KJV “the heat of this great anger.”

[29:26]  ⁴ tn Heb “did not assign to them”; NASB, NRSV “had not allotted to them.”

[29:27]  ⁵ tn Heb “the entire curse.”

[32:15]  ⁶ tn To make the continuity of the referent clear, some English versions substitute “Jacob” here (NAB, NRSV) while others replace “Jeshurun” with “Israel” (NCV, CEV, NLT) or “the Lord’s people” (TEV).

[32:15]  sn Jeshurun is a term of affection derived from the Hebrew verb יָשַׁר (yashar, “be upright”). Here it speaks of Israel “in an ideal situation, with its ‘uprightness’ due more to God’s help than his own efforts” (M. Mulder, TDOT 6:475).

[32:15]  ⁷ tc The LXX reads the third person masculine singular (“he”) for the MT second person masculine singular (“you”), but such alterations are unnecessary in Hebrew poetic texts where subjects fluctuate frequently and without warning.

[32:16]  ⁸ tc Heb “with strange (things).” The Vulgate actually supplies diis (“gods”).

[32:16]  ⁹ tn Heb “abhorrent (things)” (cf. NRSV). A number of English versions understand this as referring to “idols” (NAB, NIV, NCV, CEV), while NLT supplies “acts.”

[32:17]  ¹⁰ tn Heb “your fathers.”

[32:18]  ¹¹ tc The Hebrew text is corrupt here; the translation follows the suggestion offered in HALOT 1477 s.v. שׁיה. Cf. NASB, NLT “You neglected”; NIV “You deserted”; NRSV “You were unmindful of.”

[1:12]  ¹² tn Grk “these are the men who are.”

[1:12]  ¹³ tn Though σπιλάδες (spilades) is frequently translated “blemishes” or “stains,” such is actually a translation of the Greek word σπίλοι (spiloi). The two words are quite similar, especially in their root or lexical forms (σπιλάς [spila"] and σπίλος [spilos] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι. But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13, the term used is indeed σπίλος. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word σπιλάς was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as “rocks” – as pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that σπιλάδες here means “hidden rocks.” Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.

[1:12]  ¹⁴ tc Several witnesses (A C^vid 1243 1846 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatai", “deceptions”) for ἀγάπαις (agapai", “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and should therefore be considered original.

[1:12]  sn The danger of the false teachers at the love feasts would be especially pernicious, for the love feasts of the early church involved the Lord’s Supper, worship, and instruction.

[1:12]  ¹⁵ tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22.

[1:12]  ¹⁶ tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainw) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.

[1:12]  ¹⁷ tn “They are” is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before “They are.” English usage requires breaking this into more than one sentence.

[1:12]  ¹⁸ tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).

[1:12]  ¹⁹ sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.

[1:12]  ²⁰ tn Grk “having died twice.”

[1:12]  sn Twice dead probably has no relevance to the tree metaphor, but has great applicability to these false teachers. As in Rev 20:6, those who die twice are those who die physically and spiritually. The aphorism is true: “born once, die twice; born twice, die once” (cf. Rev 20:5; John 3, 11).

[1:13]  ²¹ tn Grk “wild waves of the sea.”

[1:13]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.

[1:14]  ²⁶ tn Grk “the seventh from Adam.”

[1:14]  sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.

[1:14]  ²⁷ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ²⁸ tn Grk “has come,” a proleptic aorist.

[1:14]  ²⁹ tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

[1:7]  ³⁰ tn Grk “as.”

[1:7]  ³¹ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ³² 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]  ³³ tn Or “in the same way as.”

[1:7]  ³⁴ 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]  ³⁵ tn The reference is now to the false teachers.

[1:8]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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).

[1:6]  ⁴⁰ 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]  ⁴¹ tn Grk “who did not keep their own domain.”

[1:6]  sn The idea is that certain angels acted improperly, going outside the bounds prescribed by God (their proper domain).

[1:6]  ⁴² 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]  ⁴³ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ⁴⁴ 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]  ⁴⁵ 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”).

[1:7]  ⁴⁶ tn Grk “as.”

[1:7]  ⁴⁷ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ⁴⁸ 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]  ⁴⁹ tn Or “in the same way as.”

[1:7]  ⁵⁰ tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

[1:10]  ⁵¹ tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.

[1:10]  sn They instinctively comprehend. Like irrational animals, these false teachers do grasp one thing – the instinctive behavior of animals in heat. R. Bauckham (Jude, 2 Peter [WBC], 63) notes that “Though they claim to be guided by special spiritual insight gained in heavenly revelations, they are in fact following the sexual instincts which they share with the animals.” Jude’s focus is somewhat different from Peter’s: Peter argued that, like irrational animals who are born to be caught and killed, these men will be destroyed when destroying others (2 Pet 2:12). Jude, however, does not mention the destruction of animals, just that these false teachers will be destroyed for mimicking them.

[1:11]  ⁵² tn Or “they have gone the way of Cain.”

[1:11]  ⁵³ tn Grk “for wages.”

[1:11]  ⁵⁴ 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]  ⁵⁵ tn Or “in.”

[1:11]  ⁵⁶ tn Grk “and.” See note on “perish” later in this verse.

[1:11]  ⁵⁷ 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).

[1:12]  ⁵⁸ tn Grk “these are the men who are.”

[1:12]  ⁵⁹ tn Though σπιλάδες (spilades) is frequently translated “blemishes” or “stains,” such is actually a translation of the Greek word σπίλοι (spiloi). The two words are quite similar, especially in their root or lexical forms (σπιλάς [spila"] and σπίλος [spilos] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι. But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13, the term used is indeed σπίλος. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word σπιλάς was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as “rocks” – as pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that σπιλάδες here means “hidden rocks.” Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.

[1:12]  ⁶⁰ tc Several witnesses (A C^vid 1243 1846 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatai", “deceptions”) for ἀγάπαις (agapai", “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and should therefore be considered original.

[1:12]  sn The danger of the false teachers at the love feasts would be especially pernicious, for the love feasts of the early church involved the Lord’s Supper, worship, and instruction.

[1:12]  ⁶¹ tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22.

[1:12]  ⁶² tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainw) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.

[1:12]  ⁶³ tn “They are” is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before “They are.” English usage requires breaking this into more than one sentence.

[1:12]  ⁶⁴ tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).

[1:12]  ⁶⁵ sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.

[1:12]  ⁶⁶ tn Grk “having died twice.”

[1:12]  sn Twice dead probably has no relevance to the tree metaphor, but has great applicability to these false teachers. As in Rev 20:6, those who die twice are those who die physically and spiritually. The aphorism is true: “born once, die twice; born twice, die once” (cf. Rev 20:5; John 3, 11).

[1:13]  ⁶⁷ tn Grk “wild waves of the sea.”

[1:13]  ⁶⁸ 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]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.

[1:14]  ⁷² tn Grk “the seventh from Adam.”

[1:14]  sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.

[1:14]  ⁷³ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ⁷⁴ tn Grk “has come,” a proleptic aorist.

[1:14]  ⁷⁵ tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

[1:1]  ⁷⁶ 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]  ⁷⁷ 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]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁷⁸ 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]  ⁷⁹ 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]  ⁸⁰ 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.

[9:6]  ⁸¹ tn Or “But arise.”

[9:6]  ⁸² tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.

[9:7]  ⁸³ tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  ⁸⁴ tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ⁸⁵ sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[9:8]  ⁸⁶ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ⁸⁷ sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

[9:8]  ⁸⁸ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[9:9]  ⁸⁹ tn Grk “And for.” 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.

[9:9]  ⁹⁰ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader. The fasting might indicate an initial realization of Luke 5:33-39. Fasting was usually accompanied by reflective thought.

[9:26]  ⁹¹ tn Heb “they cast your law behind their backs.”

[9:27]  ⁹² tn Heb “from the hand of” (so NASB, NIV); NAB “from the power of.”

[106:35]  ⁹³ tn Heb “their deeds.”

[106:36]  ⁹⁴ tn Or “served.”

[106:36]  ⁹⁵ sn Became a snare. See Exod 23:33; Judg 2:3.

[106:37]  ⁹⁶ tn The Hebrew term שֵׁדִים (shedim, “demons”) occurs only here and in Deut 32:17. Some type of lesser deity is probably in view.

[106:38]  ⁹⁷ sn Num 35:33-34 explains that bloodshed defiles a land.

[106:39]  ⁹⁸ tn Heb “and they committed adultery in their actions.” This means that they were unfaithful to the Lord (see Ps 73:27).

[106:40]  ⁹⁹ tn Heb “the anger of the Lord burned against his people.”

[106:40]  ¹⁰⁰ tn Heb “his inheritance.”

[106:41]  ¹⁰¹ tn Heb “gave them into the hand of.”

[106:42]  ¹⁰² tn Heb “they were subdued under their hand.”

[2:11]  ¹⁰³ tn Heb “have exchanged their glory [i.e., the God in whom they glory].” This is a case of a figure of speech where the attribute of a person or thing is put for the person or thing. Compare the common phrase in Isaiah, the Holy One of Israel, obviously referring to the Lord, the God of Israel.

[2:11]  ¹⁰⁴ tn Heb “what cannot profit.” The verb is singular and the allusion is likely to Baal. See the translator’s note on 2:8 for the likely pun or wordplay.

[2:12]  ¹⁰⁵ sn In earlier literature the heavens (and the earth) were called on to witness Israel’s commitment to the covenant (Deut 30:12) and were called to serve as witnesses to Israel’s fidelity or infidelity to it (Isa 1:2; Mic 6:1).

[2:13]  ¹⁰⁶ tn It is difficult to decide whether to translate “fresh, running water” which the Hebrew term for “living water” often refers to (e.g., Gen 26:19; Lev 14:5), or “life-giving water” which the idiom “fountain of life” as source of life and vitality often refers to (e.g., Ps 36:9; Prov 13:14; 14:27). The contrast with cisterns, which collected and held rain water, suggests “fresh, running water,” but the reality underlying the metaphor contrasts the Lord, the source of life, health, and vitality, with useless idols that cannot do anything.

[2:27]  ¹⁰⁷ tn Heb “wood…stone…”

[2:27]  ¹⁰⁸ sn The reference to wood and stone is, of course, a pejorative reference to idols made by human hands. See the next verse where reference is made to “the gods you have made.”

[2:27]  ¹⁰⁹ tn Heb “they have turned [their] backs to me, not [their] faces.”

[2:28]  ¹¹⁰ tn This is an attempt to render the Hebrew particle כִּי (ki, “for, indeed”) contextually.