Yudas 1:4-6

1:4 For certain men ¹  have secretly slipped in among you ²  – men who long ago ³  were marked out ⁴  for the condemnation I am about to describe ⁵  – ungodly men who have turned the grace of our God into a license for evil ⁶  and who deny our only Master ⁷  and Lord, ⁸  Jesus Christ.

1:5 Now I desire to remind you (even though you have been fully informed of these facts ⁹  once for all ¹⁰ ) that Jesus, ¹¹  having saved the ¹²  people out of the land of Egypt, later ¹³  destroyed those who did not believe. 1:6 You also know that ¹⁴  the angels who did not keep within their proper domain ¹⁵  but abandoned their own place of residence, he has kept ¹⁶  in eternal chains ¹⁷  in utter ¹⁸  darkness, locked up ¹⁹  for the judgment of the great Day.

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ²⁰ 

1 Samuel 19:1

Saul Repeatedly Attempts to Take David’s Life

19:1 Then Saul told his son Jonathan and all his servants to kill David. But Saul’s son Jonathan liked David very much. ²¹ 

1 Samuel 20:1-2

Jonathan Seeks to Protect David

20:1 David fled from Naioth in Ramah. He came to Jonathan and asked, ²²  “What have I done? What is my offense? ²³  How have I sinned before your father? For he is seeking my life!”

20:2 Jonathan ²⁴  said to him, “By no means are you going to die! My father does nothing ²⁵  large or small without making me aware of it. ²⁶  Why would my father hide this matter from me? It just won’t happen!”

1 Samuel 10:13-16

10:13 When Saul ²⁷  had finished prophesying, he went to the high place.

10:14 Saul’s uncle asked him and his servant, “Where did you go?” Saul ²⁸  replied, “To look for the donkeys. But when we realized they were lost, ²⁹  we went to Samuel.” 10:15 Saul’s uncle said, “Tell me what Samuel said to you.” ³⁰  10:16 Saul said to his uncle, “He assured us that the donkeys had been found.” But Saul ³¹  did not tell him what Samuel had said about the matter of kingship.

1 Samuel 13:17

13:17 Raiding bands went out from the camp of the Philistines in three groups. One band turned toward the road leading to Ophrah by the land of Shual;

Mazmur 64:3

64:3 They ³²  sharpen their tongues like a sword;

they aim their arrow, a slanderous charge, ³³ 

Mazmur 140:3

140:3 Their tongues wound like a serpent; ³⁴ 

a viper’s ³⁵  venom is behind ³⁶  their lips. (Selah)

Amsal 15:1

15:1 A gentle response ³⁷  turns away anger,

but a harsh word ³⁸  stirs up wrath. ³⁹ 

Amsal 16:27

16:27 A wicked scoundrel ⁴⁰  digs up ⁴¹  evil,

and his slander ⁴²  is like a scorching fire. ⁴³ 

Amsal 26:20-21

26:20 Where there is no wood, a fire goes out,

and where there is no gossip, ⁴⁴  contention ceases. ⁴⁵ 

26:21 Like charcoal is to burning coals, and wood to fire,

so is a contentious person ⁴⁶  to kindle strife. ⁴⁷ 

Yesaya 30:27

30:27 Look, the name ⁴⁸  of the Lord comes from a distant place

in raging anger and awesome splendor. ⁴⁹ 

He speaks angrily

and his word is like destructive fire. ⁵⁰ 

[1:4]  ¹ tn Grk “people.” However, if Jude is indeed arguing that Peter’s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase “these men” in 2 Pet 2:12.

[1:4]  ² tn “Among you” is not in the Greek text, but is obviously implied.

[1:4]  sn The infiltration referred to by the phrase slipped in among you was predicted by Peter (2 Pet 2:1), Paul (e.g., Acts 20:29-30), and OT prophets.

[1:4]  ³ tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.

[1:4]  ⁴ tn Grk “written about.”

[1:4]  ⁵ tn Grk “for this condemnation.” τοῦτο (touto) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5-18. Otherwise, the condemnation is only implied (in v. 3b) or is merely a statement of their sinfulness (“ungodly” in v. 4b), not a judgment of it.

[1:4]  ⁶ tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).

[1:4]  sn Turned the grace of our God into a license for evil. One of the implications that the gospel in the apostolic period was truly a gospel of grace was the fact that the enemies of the gospel could pervert it into license. If it were a gospel of works, no such abuse could be imagined. Along these lines, note Rom 6:1 – “Are we to remain in sin so that grace may increase?” This question could not have even been asked had the gospel been one of works. But grace is easily misunderstood by those who would abuse it.

[1:4]  ⁷ tc Most later witnesses (P Ψ Ï sy) have θεόν (qeon, “God”) after δεσπότην (despothn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despoth") was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (Ì^72,78 א A B C 0251 33 81 323 1241 1739 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.

[1:4]  sn The Greek term for Master (δεσπότης, despoths) is the same term the author of 2 Peter used (2 Pet 2:1) to describe his Lord when he prophesied about these false teachers. Since δεσπότης is used only ten times in the NT, the verbal connection between these two books at this juncture is striking. This is especially so since both Peter and Jude speak of these false teachers as denying the Master (both using the same verb). The basic difference is that Peter is looking to the future, while Jude is arguing that these false teachers are here now.

[1:4]  ⁸ tn The terms “Master and Lord” both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. For more discussion see ExSyn 270-78. See also Titus 2:13 and 2 Pet 1:1

[1:5]  ⁹ tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidota") is an implied ὑμᾶς (Jumas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.

[1:5]  sn That Jude comments on his audience’s prior knowledge of what he is about to tell them (you have been fully informed of these facts) may imply that they were familiar with 2 Peter. In 2 Pet 2:4ff., the same illustrations from the OT are drawn. See the note on the following phrase once for all.

[1:5]  ¹⁰ tc ‡ Some translations take ἅπαξ (Japax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (Joti) clause. The reading of NA²⁷, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta {oti [Jo] kurio" {apax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (Ì⁷² A B C² 33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, swsas).

[1:5]  sn In this translation, Jude is stressing that the readers have been informed once for all of the OT illustrations he is about to mention. Where would they get this information? Most likely from having read 2 Peter. Earlier Jude used the same adverb to indicate that these believers had a written record of the faith. This seems to be his implication here, too. Thus, for the second time Jude is appealing to the written documents of the early church as authoritative as opposed to the messages of the false teachers. As the 1st century began to draw to a close, the early church found itself increasingly dependent on the letters and gospels of the apostles and their associates. Once those apostles died, false apostles and false teachers sprang up, like wolves in sheep’s clothing (cf. Acts 20:29-30). To combat this, some of the latest books of the NT stressed the authority of what had been written (so Hebrews, Jude, Ephesians, 1 John). Although these writers anticipated the return of the Lord, they also braced their audiences for a delay of the parousia (the second coming of Christ) by suggesting that when they were gone the NT documents should guide them.

[1:5]  ¹¹ tc ‡ The reading ᾿Ιησοῦς (Ihsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or^1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (qeos, “God”) for ᾿Ιησοῦς (though Ì⁷² has the intriguing reading θεὸς Χριστός [qeos Cristos, “God Christ”] for ᾿Ιησοῦς). In addition to the evidence supplied in NA²⁷ for this reading, note also {88 322 323 424^c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.

[1:5]  sn The construction our Master and Lord, Jesus Christ in v. 4 follows Granville Sharp’s rule (see note on Lord). The construction strongly implies the deity of Christ. This is followed by a statement that Jesus was involved in the salvation (and later judgment) of the Hebrews. He is thus to be identified with the Lord God, Yahweh. Verse 5, then, simply fleshes out what is implicit in v. 4.

[1:5]  ¹² tn Or perhaps “a,” though this is less likely.

[1:5]  ¹³ tn Grk “the second time.”

[1:6]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ¹⁸ 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]  ¹⁹ 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”).

[1:2]  ²⁰ tn Grk “may mercy and peace and love be multiplied to you.”

[19:1]  ²¹ tn Heb “delighted greatly in David.”

[20:1]  ²² tn Heb “and he came and said before Jonathan.”

[20:1]  ²³ tn Heb “What is my guilt?”

[20:2]  ²⁴ tn Heb “he”; the referent (Jonathan) has been specified in the translation for clarity.

[20:2]  ²⁵ tc The translation follows the Qere, many medieval Hebrew mss, and the ancient versions in reading “he will not do,” rather than the Kethib of the MT (“do to him”).

[20:2]  ²⁶ tn Heb “without uncovering my ear.”

[10:13]  ²⁷ tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.

[10:14]  ²⁸ tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.

[10:14]  ²⁹ tn Heb “And we saw that they were not.”

[10:15]  ³⁰ tc In the LXX and Vulgate the pronoun “you” is singular, referring specifically to Saul. In the MT it is plural, including Saul’s servant as well.

[10:16]  ³¹ tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.

[64:3]  ³² tn Heb “who.” A new sentence was started here in the translation for stylistic reasons.

[64:3]  ³³ tn Heb “a bitter word.”

[140:3]  ³⁴ tn Heb “they sharpen their tongue like a serpent.” Ps 64:3 reads, “they sharpen their tongues like sword.” Perhaps Ps 140:3 uses a mixed metaphor, the point being that “they sharpen their tongues [like a sword],” as it were, so that when they speak, their words wound like a serpent’s bite. Another option is that the language refers to the pointed or forked nature of a serpent’s tongue, which is viewed metaphorically as “sharpened.”

[140:3]  ³⁵ tn The Hebrew term is used only here in the OT.

[140:3]  ³⁶ tn Heb “under.”

[15:1]  ³⁷ tn Heb “soft answer.” The adjective רַּךְ (rakh, “soft; tender; gentle”; BDB 940 s.v.) is more than a mild response; it is conciliatory, an answer that restores good temper and reasonableness (W. McKane, Proverbs [OTL], 477). Gideon illustrates this kind of answer (Judg 8:1-3) that brings peace.

[15:1]  ³⁸ tn Heb “word of harshness”; KJV “grievous words.” The noun עֶצֶב (’etsev, “pain, hurt”) functions as an attributive genitive. The term עֶצֶב refers to something that causes pain (BDB 780 s.v. I עֶצֶב). For example, Jephthah’s harsh answer led to war (Judg 12:1-6).

[15:1]  ³⁹ tn Heb “raises anger.” A common response to painful words is to let one’s temper flare up.

[16:27]  ⁴⁰ tn Heb “a man of belial.” This phrase means “wicked scoundrel.” Some translate “worthless” (so ASV, NASB, CEV), but the phrase includes deep depravity and wickedness (C. H. Toy, Proverbs [ICC], 125-26).

[16:27]  ⁴¹ tn Heb “digs up” (so NASB). The “wicked scoundrel” finds out about evil and brings it to the surface (Prov 26:27; Jer 18:20). What he digs up he spreads by speech.

[16:27]  ⁴² tn Heb “on his lips” (so NAB) The term “lips” is a metonymy of cause. To say that “evil” is on his lips means that he talks about the evil he has dug up.

[16:27]  ⁴³ sn The simile stresses the devastating way that slander hurts people. W. McKane says that this one “digs for scandal and…propagates it with words which are ablaze with misanthropy” (Proverbs [OTL], 494).

[26:20]  ⁴⁴ sn Gossip (that is, the one who goes around whispering and slandering) fuels contention just as wood fuels a fire. The point of the proverb is to prevent contention – if one takes away the cause, contention will cease (e.g., 18:8).

[26:20]  ⁴⁵ tn Heb “becomes silent.”

[26:21]  ⁴⁶ sn Heb “a man of contentions”; NCV, NRSV, NLT “a quarrelsome person.” The expression focuses on the person who is contentious by nature. His quarreling is like piling fuel on a fire that would otherwise go out. This kind of person not only starts strife, but keeps it going.

[26:21]  ⁴⁷ tn The Pilpel infinitive construct לְחַרְחַר (lÿkharkhar) from חָרַר (kharar, “to be hot; to be scorched; to burn”) means “to kindle; to cause to flare up.”

[30:27]  ⁴⁸ sn The “name” of the Lord sometimes stands by metonymy for the Lord himself, see Exod 23:21; Lev 24:11; Pss 54:1 (54:3 HT); 124:8. In Isa 30:27 the point is that he reveals that aspect of his character which his name suggests – he comes as Yahweh (“he is present”), the ever present helper of his people who annihilates their enemies and delivers them. The name “Yahweh” originated in a context where God assured a fearful Moses that he would be with him as he confronted Pharaoh and delivered Israel from slavery in Egypt. See Exod 3.

[30:27]  ⁴⁹ tn Heb “his anger burns, and heaviness of elevation.” The meaning of the phrase “heaviness of elevation” is unclear, for מַשָּׂאָה (masa’ah, “elevation”) occurs only here. Some understand the term as referring to a cloud (elevated above the earth’s surface), in which case one might translate, “and in heavy clouds” (cf. NAB “with lowering clouds”). Others relate the noun to מָשָׂא (masa’, “burden”) and interpret it as a reference to judgment. In this case one might translate, “and with severe judgment.” The present translation assumes that the noun refers to his glory and that “heaviness” emphasizes its degree.

[30:27]  ⁵⁰ tn Heb “his lips are full of anger, and his tongue is like consuming fire.” The Lord’s lips and tongue are used metonymically for his word (or perhaps his battle cry; see v. 31).