AncientWord

Footnotes

Jude 1:1 Transliteration

Ἰούδας Ἰησοῦ Χριστοῦ δοῦλος, ἀδελφὸς δὲ Ἰακώβου, (Ioudas Iēsou Christou doulos, adelphos de Iakōbou,)

• Ἰούδας (Ioudas) = Jude

• Ἰησοῦ Χριστοῦ (Iēsou Christou) = of Jesus Christ

• δοῦλος (doulos) = servant/slave

• ἀδελφὸς (adelphos) = brother

• δὲ (de) = but/and

• Ἰακώβου (Iakōbou) = of James

Jude 1:1 Translator Notes

• The term δοῦλος (doulos) emphasizes complete allegiance to Jesus, indicating humility and submission rather than merely a formal title.

• ἀδελφὸς δὲ Ἰακώβου identifies him as the brother of James, traditionally understood as James the leader of the Jerusalem church, suggesting Jude’s family connection to early Christian leadership.

• Greek δὲ here carries a mild contrast: "but" or "and," linking his servanthood with his family background.

Jude 1:2 Transliteration

ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη. (eleos hymin kai eirēnē kai agapē plēthuntheiē.)

• ἔλεος (eleos) = mercy

• ὑμῖν (hymin) = to you / for you

• καὶ (kai) = and

• εἰρήνη (eirēnē) = peace

• καὶ (kai) = and

• ἀγάπη (agapē) = love

• πληθυνθείη (plēthuntheiē) = may be multiplied / increase

Jude 1:2 Translator Notes

• The verb πληθυνθείη is an aorist subjunctive passive, expressing a wish or prayer—Jude is blessing his readers.

• Mercy, peace, and love follow a common apostolic greeting formula, emphasizing spiritual well-being and divine favor.

• The ordering may imply: first experience God’s mercy, which leads to internal peace, which then manifests as love.

Jude 1:3 Transliteration

Ἀγαπητοί, ἐπεχείρησα ἐγὼ ἀρχικῶς ἔγραψαι πρὸς ὑμᾶς περὶ τῆς κοινῆς σωτηρίας ἐπεὶ ἐδόθη μοι ἀναγκαῖον γράφειν ὑμῖν ἐπαγωνιζόμενος ὑπὲρ τῆς ἀληθείας, ἵνα ἀπαρνησάμενοι τὴν πίστιν τὴν ἑαυτῶν, ἀποδείξω τὸν λόγον τοῦ θεοῦ. (Agapētoi, epecheirēsa egō archikōs egrapsai pros hymas peri tēs koinēs sōtērias epei edothē moi anankaion graphein hymin epagōnizomenos hyper tēs alētheias, hina aparnēsamenoi tēn pistin tēn heautōn, apodeixō ton logon tou Theou.)

• Ἀγαπητοί (Agapētoi) = Beloved / Dear

• ἐπεχείρησα (epecheirēsa) = I endeavored / I attempted

• ἐγὼ (egō) = I

• ἀρχικῶς (archikōs) = originally / at first

• ἔγραψαι (egrapsai) = to write

• πρὸς ὑμᾶς (pros hymas) = to you

• περὶ τῆς κοινῆς σωτηρίας (peri tēs koinēs sōtērias) = concerning the common salvation

• ἐπεὶ (epei) = since / because

• ἐδόθη μοι (edothē moi) = it was given to me

• ἀναγκαῖον (anankaion) = necessary / urgent

• γράφειν (graphein) = to write

• ὑμῖν (hymin) = to you

• ἐπαγωνιζόμενος (epagōnizomenos) = earnestly contending / struggling

• ὑπὲρ τῆς ἀληθείας (hyper tēs alētheias) = for the faith / for the truth

• ἵνα (hina) = so that / in order that

• ἀπαρνησάμενοι (aparnēsamenoi) = having denied / rejecting

• τὴν πίστιν τὴν ἑαυτῶν (tēn pistin tēn heautōn) = the faith of themselves / their own faith

• ἀποδείξω (apodeixō) = I may show / demonstrate

• τὸν λόγον τοῦ θεοῦ (ton logon tou Theou) = the word / message of God

Jude 1:3 Translator Notes

• Jude begins by explaining his original intent: a general encouragement regarding salvation.

• ἐπαγωνιζόμενος ὑπὲρ τῆς ἀληθείας emphasizes an urgent, almost combative defense of truth, highlighting the serious threat of false teachers.

• The phrase ἀπαρνησάμενοι τὴν πίστιν τὴν ἑαυτῶν refers to those who have rejected the faith, not a general loss of faith, likely the heretics Jude will address.

• The syntax in Greek is complex; Jude links his writing purpose with the threat and the necessity of defending truth.

Jude 1:4 Transliteration

Ὅτι γὰρ παρεισέφρησαν τινὲς ἄνθρωποι ἀπόστολοι, οἱ παλαιοὶ προορισθέντες εἰς τὴν κρίσιν, ἀσέβειαν μεταβάλλοντες τὴν χάριν τοῦ Θεοῦ εἰς ἀσέλγειαν καὶ ἀρνούμενοι τὸν μόνον δεσπότην καὶ κύριον ἡμῶν Ἰησοῦν Χριστόν. (Hoti gar pareiséphrasan tines anthrōpoi apostoloi, hoi palaii prooristheentes eis tēn krisin, asebeian metaballontes tēn charin tou Theou eis aselgeian kai arnoumoi ton monon despotēn kai kyrion hēmōn Iēsoun Christon.)

• Ὅτι (Hoti) = For / Because

• γὰρ (gar) = indeed / for

• παρεισέφρησαν (pareiséphrasan) = have secretly slipped in / crept in

• τινὲς ἄνθρωποι (tines anthrōpoi) = certain people / some men

• ἀπόστολοι (apostoloi) = messengers / apostles (likely used ironically here)

• οἱ παλαιοὶ προορισθέντες (hoi palaii prooristheentes) = the long ago destined / the old ordained

• εἰς τὴν κρίσιν (eis tēn krisin) = for judgment

• ἀσέβειαν μεταβάλλοντες (asebeian metaballontes) = changing/diverting into ungodliness / godlessness

• τὴν χάριν τοῦ Θεοῦ (tēn charin tou Theou) = the grace of God

• εἰς ἀσέλγειαν (eis aselgeian) = into sensuality / license

• καὶ ἀρνούμενοι (kai arnoumoi) = and denying / rejecting

• τὸν μόνον δεσπότην καὶ κύριον ἡμῶν (ton monon despotēn kai kyrion hēmōn) = the only Master and Lord of us

• Ἰησοῦν Χριστόν (Iēsoun Christon) = Jesus Christ

Jude 1:4 Translator Notes

• Jude warns about infiltrators who deceptively present themselves as apostles but are corrupt.

• The phrase παλαιοὶ προορισθέντες εἰς τὴν κρίσιν likely refers to divine judgment awaiting them—a subtle nod to predestination or their inevitable fate.

• Grace turned into licentiousness (ἀσέλγειαν) highlights the distortion of God’s gifts for sinful indulgence, a theme seen in other epistles (e.g., Romans 6:1–2).

• Denying Christ directly connects these false teachers’ moral corruption with their theological rebellion.

Jude 1:5 Transliteration

Θυμίζω δὲ ὑμῖν, ὅτι ἤδη ἐπεσέσαν οἱ ἔθνη τὰ ἐκ τοῦ Θεοῦ οὐ πιστεύσαντα, ἀλλὰ ἐξαλειφθέντα. (Thymizō de hymin, hoti ēdē epese san hoi ethnē ta ek tou Theou ou pisteusanta, alla exaleiphthenta.)

• Θυμίζω (Thymizō) = I remind / I am reminding

• δὲ (de) = but / and

• ὑμῖν (hymin) = to you

• ὅτι (hoti) = that / because

• ἤδη (ēdē) = already

• ἐπεσέσαν (epesan) = fell / have fallen

• οἱ ἔθνη (hoi ethnē) = the nations / the peoples

• τὰ ἐκ τοῦ Θεοῦ (ta ek tou Theou) = those from God / belonging to God

• οὐ πιστεύσαντα (ou pisteusanta) = not believing

• ἀλλὰ (alla) = but

• ἐξαλειφθέντα (exaleiphthenta) = were destroyed / wiped out

Jude 1:5 Translator Notes

• Jude references Old Testament examples of judgment (likely Israel’s unbelief or possibly angels in Gen. 6 or Israel in the wilderness, depending on interpretation).

• ἐπεσέσαν implies falling into error or sin, not just casual failure—it's a serious spiritual collapse.

• ἐξαλειφθέντα carries the sense of complete removal or wiping out, emphasizing God’s active judgment against unbelief.

• The verse serves as a warning to his readers: failure to contend for the faith risks similar destruction.

Jude 1:6 Transliteration

ἀγγέλους τε τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχὴν ἀλλὰ ἀπολιπόντας τὸ ἴδιον οἰκητήριον, εἰς κρίσιν μεγάλης ἡμέρας δεσμοῖς ἀϊδίοις ὑπὸ ζόφον τετήρηκεν. (angelous te tous mē tē rēsantas tēn heautōn archēn alla apolipontas to idion oikētērion, eis krisin megalēs hēmeras desmois aidiois hypo zophon tetērēken.)

• ἀγγέλους (angelous) = angels

• τε (te) = and / also

• τοὺς μὴ τηρήσαντας (tous mē tē rēsantas) = those not keeping / not guarding

• τὴν ἑαυτῶν ἀρχὴν (tēn heautōn archēn) = their own domain / principality / position of authority

• ἀλλὰ (alla) = but / rather

• ἀπολιπόντας (apolipontas) = having abandoned / left behind

• τὸ ἴδιον οἰκητήριον (to idion oikētērion) = their proper dwelling / habitation

• εἰς κρίσιν (eis krisin) = for judgment

• μεγάλης ἡμέρας (megalēs hēmeras) = of the great day

• δεσμοῖς ἀϊδίοις (desmois aidiois) = in eternal chains / everlasting bonds

• ὑπὸ ζόφον (hypo zophon) = under gloom / thick darkness

• τετήρηκεν (tetērēken) = he has kept / reserved

Jude 1:6 Translator Notes

• This verse parallels 2 Peter 2:4, showing Jude and Peter may share sources or traditions.

• The “angels” are often linked to Genesis 6:1–4 (sons of God and daughters of men) or to a Jewish tradition (1 Enoch 6–19) about angels abandoning heaven.

• ἀϊδίοις (aidiois) means everlasting, but some interpret it as "for an age" (strongly debated in eschatology).

• ζόφος (zophos) = dense gloom or darkness, often symbolic of divine judgment and separation from God.

• The focus is on abandoning God-given roles → leading to permanent judgment.

Jude 1:7 Transliteration

ὡς Σόδομα καὶ Γόμορρα καὶ αἱ περὶ αὐτὰς πόλεις, τὸν ὅμοιον τρόπον τούτοις ἐκπορνεύσασαι καὶ ἀπελθοῦσαι ὀπίσω σαρκὸς ἑτέρας, πρόκεινται δεῖγμα, πυρὸς αἰωνίου δίκην ὑπέχουσαι. (hōs Sodoma kai Gomorra kai hai peri autas poleis, ton homoion tropon toutois ekporneusasai kai apelthousai opisō sarkos heteras, prokeintai deigma, pyros aiōniou dikēn hypechousai.)

• ὡς (hōs) = as / just as

• Σόδομα καὶ Γόμορρα (Sodoma kai Gomorra) = Sodom and Gomorrah

• καὶ αἱ περὶ αὐτὰς πόλεις (kai hai peri autas poleis) = and the cities around them

• τὸν ὅμοιον τρόπον τούτοις (ton homoion tropon toutois) = in a similar manner to these

• ἐκπορνεύσασαι (ekporneusasai) = having indulged in gross immorality / having committed sexual immorality

• καὶ ἀπελθοῦσαι (kai apelthousai) = and having gone after

• ὀπίσω (opisō) = after / in pursuit of

• σαρκὸς ἑτέρας (sarkos heteras) = strange / different flesh

• πρόκεινται (prokeintai) = are set forth / lie before us

• δεῖγμα (deigma) = an example / specimen

• πυρὸς αἰωνίου (pyros aiōniou) = of eternal fire

• δίκην ὑπέχουσαι (dikēn hypechousai) = undergoing punishment / paying the penalty

Jude 1:7 Translator Notes

• Jude links the fallen angels (v.6) with Sodom and Gomorrah (v.7): both left their proper boundaries.

• “Other flesh” (σαρκὸς ἑτέρας) implies unnatural relations (traditionally linked to homosexuality in Sodom, though some also connect it to angelic-human relations in Genesis 6).

• πρόκεινται δεῖγμα = they “stand before us as a specimen/example” → the ruins of Sodom served as a visible, historical warning.

• πυρὸς αἰωνίου (“eternal fire”) does not mean Sodom still burns physically but points to God’s irreversible judgment.

Jude 1:8 Transliteration

Ὁμοίως μέντοι καὶ οὗτοι ἐνυπνιαζόμενοι σάρκα μὲν μιαίνουσιν, κυριότητα δὲ ἀθετοῦσιν, δόξας δὲ βλασφημοῦσιν. (Homoíōs mentoi kai houtoi enypniazomenoi sarka men miainousin, kyriotēta de athetousin, doxas de blasphēmousin.)

• Ὁμοίως (Homoíōs) = likewise / in the same way

• μέντοι (mentoi) = indeed / nevertheless

• καὶ οὗτοι (kai houtoi) = also these [men]

• ἐνυπνιαζόμενοι (enypniazomenoi) = dreaming / relying on dreams

• σάρκα μὲν (sarka men) = the flesh indeed / the body

• μιαίνουσιν (miainousin) = they defile / stain / corrupt

• κυριότητα δὲ (kyriotēta de) = authority however / dominion

• ἀθετοῦσιν (athetousin) = they reject / set aside / despise

• δόξας δὲ (doxas de) = glories however / glorious ones

• βλασφημοῦσιν (blasphēmousin) = they blaspheme / slander

Jude 1:8 Translator Notes

• ἐνυπνιαζόμενοι = “dreamers,” possibly meaning they rely on false visions/revelations, or metaphorically that they live in delusion.

• The three charges parallel the examples in vv. 5–7:

  1. Defile the flesh (sexual immorality → like Sodom).

  2. Reject authority (rebellion → like fallen angels).

  3. Blaspheme glories (speak against divine or angelic beings → showing irreverence).

• δόξας (doxas) = “glories” could mean:

  • Angelic beings (as in 2 Peter 2:10–11).

  • Or God’s majesty reflected in His order/authorities.

• Jude stresses that these men repeat ancient patterns of rebellion, proving their condemnation is certain.

Jude 1:9 Transliteration

Ὁ δὲ Μιχαὴλ ὁ ἀρχάγγελος, ὅτε τῷ διαβόλῳ διακρινόμενος διελέγετο περὶ τοῦ Μωϋσέως σώματος, οὐκ ἐτόλμησεν κρίσιν ἐπενεγκεῖν βλασφημίας, ἀλλ’ εἶπεν· Ἐπιτιμήσαι σοι κύριος. (Ho de Michaēl ho archangelos, hote tō diabolō diakrinomenos dielegeto peri tou Mōyseōs sōmatos, ouk etolmēsen krisin epenenkein blasphēmias, all’ eipen: Epitimēsai soi Kyrios.)

• Ὁ δὲ Μιχαὴλ (Ho de Michaēl) = But Michael

• ὁ ἀρχάγγελος (ho archangelos) = the archangel

• ὅτε (hote) = when

• τῷ διαβόλῳ (tō diabolō) = with the devil

• διακρινόμενος (diakrinomenos) = disputing / contending

• διελέγετο (dielegeto) = he argued / debated

• περὶ τοῦ Μωϋσέως σώματος (peri tou Mōyseōs sōmatos) = about the body of Moses

• οὐκ ἐτόλμησεν (ouk etolmēsen) = he did not dare

• κρίσιν ἐπενεγκεῖν (krisin epenenkein) = to bring a judgment / to pronounce a judgment

• βλασφημίας (blasphēmias) = of blasphemy / slanderous condemnation

• ἀλλ’ εἶπεν (all’ eipen) = but said

• Ἐπιτιμήσαι σοι κύριος (Epitimēsai soi Kyrios) = May the Lord rebuke you

Jude 1:9 Translator Notes

• This passage is unparalleled elsewhere in Scripture. It seems to draw on Jewish tradition outside the Old Testament, possibly from a lost text called The Assumption of Moses.

• Michael the archangel (also in Daniel 10:13, 21; 12:1; Revelation 12:7) is the defender of God’s people.

• The body of Moses: Deuteronomy 34:5–6 says Moses died and was buried by God in Moab, with his grave unknown. Here Jude introduces a mysterious dispute about it.

• Michael’s refusal to pronounce judgment himself highlights that ultimate rebuke belongs only to the Lord.

• The formula “May the Lord rebuke you” echoes Zechariah 3:2 (the Lord rebuking Satan).

Jude 1:10 Transliteration

οὗτοι δὲ ὅσα μὲν οὐκ οἴδασιν βλασφημοῦσιν, ὅσα δὲ φυσικῶς ὡς τὰ ἄλογα ζῷα ἐπίστανται, ἐν τούτοις φθείρονται. (Houtoi de hosa men ouk oidasi blasphēmosin, hosa de physikōs hōs ta aloga zōa epistantai, en toutois phtheirontai.)

• οὗτοι (houtoi) = these [people]

• δὲ (de) = but / and

• ὅσα μὲν (hosa men) = as many things as / whatever … on the one hand

• οὐκ οἴδασιν (ouk oidasi) = they do not know / understand

• βλασφημοῦσιν (blasphēmosin) = they blaspheme / slander / speak evil of

• ὅσα δὲ (hosa de) = but as many things as / whatever … on the other hand

• φυσικῶς (physikōs) = naturally / instinctively

• ὡς τὰ ἄλογα ζῷα (hōs ta aloga zōa) = like irrational animals / brute beasts

• ἐπίστανται (epistantai) = they understand / comprehend

• ἐν τούτοις (en toutois) = in these [things]

• φθείρονται (phtheirontai) = they are corrupted / destroyed / ruined

Jude 1:10 Translator Notes

• The contrast:

  • They blaspheme what they do not know → arrogance toward heavenly/glorious realities (cf. v.8).

  • What they do know → only fleshly, animal-like instincts.

• ἄλογα ζῷα (irrational beasts) = devoid of higher reasoning, driven by appetite.

• φθείρονται carries both moral corruption and final ruin; their instincts become the very means of their destruction.

• The irony: in rejecting divine authority (v.8), they claim superior knowledge, yet Jude says they are more ignorant than beasts.

Jude 1:11 Transliteration

οὐαὶ αὐτοῖς, ὅτι τῇ ὁδῷ τοῦ Κάϊν ἐπορεύθησαν, καὶ τῇ πλάνῃ τοῦ Βαλαὰμ μισθοῦ ἐξεχύθησαν, καὶ τῇ ἀντιλογίᾳ τοῦ Κορέ ἀπώλοντο. (Ouai autois, hoti tē hodō tou Kain eporeuthēsan, kai tē planē tou Balaam misthou exechythēsan, kai tē antilogiai tou Kore apōlonto.)

• οὐαὶ (ouai) = woe! / alas!

• αὐτοῖς (autois) = to them

• ὅτι (hoti) = because / for

• τῇ ὁδῷ τοῦ Κάϊν (tē hodō tou Kain) = in the way of Cain

• ἐπορεύθησαν (eporeuthēsan) = they went / traveled / proceeded

• καὶ (kai) = and

• τῇ πλάνῃ τοῦ Βαλαὰμ (tē planē tou Balaam) = in the error/deception of Balaam

• μισθοῦ (misthou) = for wages / because of reward

• ἐξεχύθησαν (exechythēsan) = they rushed headlong / poured themselves out

• καὶ (kai) = and

• τῇ ἀντιλογίᾳ τοῦ Κορέ (tē antilogiai tou Kore) = in the rebellion / opposition of Korah

• ἀπώλοντο (apōlonto) = they perished / were destroyed

Jude 1:11 Translator Notes

• Jude pronounces a prophetic “woe” (οὐαί), echoing OT prophets and Jesus’ woes.

• Cain (Gen. 4:3–8): Represents envy, hatred, and murder—false teachers follow a path of violence and self-will.

• Balaam (Num. 22–24; 31:16): A prophet-for-hire; his “error” was greed and compromise with idolatry. Jude stresses corruption for profit (μισθοῦ).

• Korah (Num. 16): Rebelled against God’s chosen leadership (Moses/Aaron). His rebellion ended in destruction.

• The three figures represent hatred, greed, and rebellion—a full picture of corrupt hearts.

• The verbs progress: went → rushed headlong → perished → a downward spiral from choice to obsession to destruction.

Jude 1:12 Transliteration

οὗτοί εἰσιν οἱ ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες συνευωχούμενοι ἀφόβως, ἑαυτοὺς ποιμαίνοντες· νεφέλαι ἄνυδροι ὑπὸ ἀνέμων παραφερόμεναι, δένδρα φθινοπωρινὰ ἄκαρπα δὶς ἀποθανόντα ἐκριζωθέντα· (Houtoi eisin hoi en tais agapais hymōn spílades syneuōchoumenoi aphobōs, heautous poimainontes; nephelai anydroi hypo anemōn parapheromenai, dendra phthinopōrina akarpa dis apothanonta ekrizōthenta.)

• οὗτοί εἰσιν (houtoi eisin) = these are

• οἱ ἐν ταῖς ἀγάπαις ὑμῶν (hoi en tais agapais hymōn) = the ones in your love-feasts (Christian fellowship meals)

• σπιλάδες (spílades) = hidden reefs / blemishes / stains

• συνευωχούμενοι (syneuōchoumenoi) = feasting together / joining your meals

• ἀφόβως (aphobōs) = without fear / shamelessly

• ἑαυτοὺς ποιμαίνοντες (heautous poimainontes) = shepherding themselves / caring only for themselves

• νεφέλαι ἄνυδροι (nephelai anydroi) = waterless clouds

• ὑπὸ ἀνέμων παραφερόμεναι (hypo anemōn parapheromenai) = carried along by winds

• δένδρα φθινοπωρινὰ (dendra phthinopōrina) = autumn trees

• ἄκαρπα (akarpa) = fruitless / barren

• δὶς ἀποθανόντα (dis apothanonta) = twice dead

• ἐκριζωθέντα (ekrizōthenta) = uprooted

Jude 1:12 Translator Notes

• σπιλάδες (hidden reefs): The image is of dangerous rocks under the sea—they threaten shipwreck to the whole community, though unseen. Some manuscripts read “stains.”

• Love-feasts (ἀγάπαις): Communal Christian meals (linked with the Lord’s Supper, cf. 1 Cor. 11). The intruders exploit fellowship.

• Shepherding themselves: stark contrast to Christ, the Good Shepherd (John 10:11).

• Waterless clouds: They promise refreshment but deliver nothing—cf. Prov. 25:14; 2 Pet. 2:17.

• Autumn trees without fruit: barren when fruit is expected; twice dead, uprooted suggests both spiritual barrenness and final judgment.

Jude 1:13 Transliteration

κῦματα ἄγρια θαλάσσης ἐπαφρίζοντα τὰς ἑαυτῶν αἰσχύνας, ἀστέρες πλανῆται, οἷς ὁ ζόφος τοῦ σκότους εἰς αἰῶνα τετήρηται. (kymata agria thalassēs epaphrizonta tas heautōn aischynas, asteres planētai, hois ho zophos tou skotous eis aiōna tetērētai.)

• κῦματα ἄγρια (kymata agria) = wild waves

• θαλάσσης (thalassēs) = of the sea

• ἐπαφρίζοντα (epaphrizonta) = foaming out / casting up

• τὰς ἑαυτῶν αἰσχύνας (tas heautōn aischynas) = their own shames/disgraces

• ἀστέρες πλανῆται (asteres planētai) = wandering stars (planets/comets, not fixed stars)

• οἷς (hois) = for whom

• ὁ ζόφος τοῦ σκότους (ho zophos tou skotous) = the gloom of darkness

• εἰς αἰῶνα (eis aiōna) = forever / into eternity

• τετήρηται (tetērētai) = has been reserved / kept

Jude 1:13 Translator Notes

• Wild waves: evokes Isa. 57:20, “the wicked are like the tossing sea.” Their corruption erupts naturally like foam.

• Foaming out their own shames: Suggests that their disgrace is not hidden—it bursts forth.

• Wandering stars (ἀστέρες πλανῆται): not stable, unlike fixed stars used for navigation. Could refer to comets—flaming briefly, then vanishing. This contrasts with Christ’s people who “shine like stars forever” (Dan. 12:3; Phil. 2:15).

• Gloom of darkness reserved forever: final judgment imagery, echoing v.6 (fallen angels kept in darkness).

Jude 1:14 Transliteration

Προεφήτευσεν δὲ καὶ τούτοις ἕβδομος ἀπὸ Ἀδὰμ Ἑνώχ, λέγων· Ἰδοὺ ἦλθεν κύριος ἐν ἁγίαις μυριάσιν αὐτοῦ, (Proephēteusen de kai toutois hebdomos apo Adam Henōch, legōn: Idou ēlthen kyrios en hagiais myriasin autou,)

• Προεφήτευσεν (Proephēteusen) = prophesied beforehand

• δὲ (de) = but / and

• καὶ (kai) = also

• τούτοις (toutois) = to these / against these (men)

• ἕβδομος (hebdemos) = seventh

• ἀπὸ Ἀδὰμ (apo Adam) = from Adam

• Ἑνώχ (Henōch) = Enoch

• λέγων (legōn) = saying

• Ἰδοὺ (Idou) = behold / look

• ἦλθεν (ēlthen) = came / has come

• κύριος (kyrios) = Lord

• ἐν (en) = with / in

• ἁγίαις (hagiais) = holy / sacred

• μυριάσιν (myriasin) = myriads (tens of thousands)

• αὐτοῦ (autou) = of him / his

Jude 1:14 Translator Notes

• Enoch the seventh from Adam: Stresses his unique authority. In Genesis (5:21–24), Enoch “walked with God and was not, for God took him.” Later Jewish tradition (esp. 1 Enoch) portrays him as a prophet and visionary of final judgment.

• Prophecy cited here is directly from 1 Enoch 1:9. This is remarkable because Jude quotes extra-biblical Jewish literature as authoritative prophecy.

• ἦλθεν (ēlthen, “came”) is in the aorist tense, a prophetic past: speaks of a future event as though it has already occurred—certainty of God’s coming judgment.

• Holy myriads: imagery of angelic hosts accompanying the Lord (cf. Deut. 33:2; Dan. 7:10; Rev. 19:14).

Jude 1:15 Transliteration

ποιῆσαι κρίσιν κατὰ πάντων, καὶ ἐλέγξαι πᾶσαν ψυχὴν περὶ πάντων τῶν ἔργων ἀσεβείας αὐτῶν ὧν ἠσέβησαν, καὶ περὶ πάντων τῶν σκληρῶν ὧν ἐλάλησαν κατ’ αὐτοῦ ἁμαρτωλοὶ ἀσεβεῖς. (poiēsai krisin kata pantōn, kai elenxai pasan psychēn peri pantōn tōn ergōn asebeias autōn hōn ēsebēsan, kai peri pantōn tōn sklērōn hōn elalēsan kat’ autou hamartōloi asebeis.)

• ποιῆσαι (poiēsai) = to execute / to perform

• κρίσιν (krisin) = judgment

• κατὰ πάντων (kata pantōn) = against all

• καὶ (kai) = and

• ἐλέγξαι (elenxai) = to convict / expose / prove guilty

• πᾶσαν ψυχὴν (pasan psychēn) = every soul / every person

• περὶ (peri) = concerning / about

• πάντων (pantōn) = all

• τῶν ἔργων (tōn ergōn) = the works / deeds

• ἀσεβείας (asebeias) = of ungodliness / impiety

• αὐτῶν (autōn) = of them / their

• ὧν (hōn) = which

• ἠσέβησαν (ēsebēsan) = they acted impiously / behaved ungodly

• καὶ (kai) = and

• περὶ πάντων (peri pantōn) = concerning all

• τῶν σκληρῶν (tōn sklērōn) = the harsh / hard things

• ὧν (hōn) = which

• ἐλάλησαν (elalēsan) = they spoke

• κατ’ αὐτοῦ (kat’ autou) = against him

• ἁμαρτωλοὶ (hamartōloi) = sinners

• ἀσεβεῖς (asebeis) = ungodly

Jude 1:15 Translator Notes

• This verse continues the quotation from 1 Enoch 1:9. Jude directly applies it to the false teachers and ungodly people he is warning against.

• κρίσιν κατὰ πάντων (“judgment against all”) indicates a universal scope—no one who is ungodly is exempt.

• ἐλέγξαι = “to convict/expose.” Not merely accusation but judicial proof leading to condemnation.

• σκληρῶν λόγων (here simply “harsh things”) = arrogant, irreverent speech spoken against God (cf. Ps. 12:3–4; Rev. 13:5–6).

• The fourfold repetition of ἀσέβεια/ἀσεβεῖς (ungodly) in vv. 14–15 strongly emphasizes their character and fate.

Jude 1:16 Transliteration

Οὗτοί εἰσιν γογγυσταί, μεμψίμοιροι, κατὰ τὰς ἐπιθυμίας αὐτῶν πορευόμενοι, καὶ τὸ στόμα αὐτῶν λαλεῖ ὑπέρογκα, θαυμάζοντες πρόσωπα ὠφελίας χάριν. (Houtoi eisin gongystai, mempsimoiroi, kata tas epithymias autōn poreuomenoi, kai to stoma autōn lalei hyperogka, thaumazontes prosōpa ōphelias charin.)

• Οὗτοί (Houtoi) = These

• εἰσιν (eisin) = are

• γογγυσταί (gongystai) = grumblers / murmurers

• μεμψίμοιροι (mempsimoiroi) = fault-finders / complainers

• κατὰ (kata) = according to / in line with

• τὰς ἐπιθυμίας (tas epithymias) = the desires / lusts

• αὐτῶν (autōn) = of them / their

• πορευόμενοι (poreuomenoi) = walking / going about / conducting themselves

• καὶ (kai) = and

• τὸ στόμα αὐτῶν (to stoma autōn) = the mouth of them / their mouth

• λαλεῖ (lalei) = speaks

• ὑπέρογκα (hyperogka) = swelling things / boastful words / arrogant speech

• θαυμάζοντες (thaumazontes) = admiring / showing favor

• πρόσωπα (prosōpa) = faces / persons

• ὠφελίας (ōphelias) = of advantage / gain / profit

• χάριν (charin) = for the sake of / on account of

Jude 1:16 Translator Notes

• γογγυσταί (“grumblers”) is the same word used of Israel in the wilderness (Exod 16:7–9 LXX; 1 Cor 10:10), linking these false teachers to Israel’s rebellion.

• μεμψίμοιροι = literally “blaming their lot,” i.e., discontent with their circumstances, always finding fault.

• κατὰ τὰς ἐπιθυμίας αὐτῶν = they are governed by lust, not God’s will.

• ὑπέρογκα = “swollen, pompous words” (cf. 2 Pet 2:18). It implies arrogant, empty boasting.

• θαυμάζοντες πρόσωπα = idiom meaning “flattering people,” or “showing favoritism.”

• ὠφελίας χάριν = their flattery is not genuine; it is for self-gain.

Jude 1:17 Transliteration

Ὑμεῖς δέ, ἀγαπητοί, μνήσθητε τῶν ῥημάτων τῶν προειρημένων ὑπὸ τῶν ἀποστόλων τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, (Hymeis de, agapētoi, mnēsthēte tōn rhēmatōn tōn proeirēmenōn hypo tōn apostolōn tou kyriou hēmōn Iēsou Christou,)

• Ὑμεῖς (Hymeis) = You

• δέ (de) = but / however / now

• ἀγαπητοί (agapētoi) = beloved

• μνήσθητε (mnēsthēte) = remember / call to mind (aorist passive imperative – command)

• τῶν ῥημάτων (tōn rhēmatōn) = the words / sayings

• τῶν προειρημένων (tōn proeirēmenōn) = having been spoken beforehand / foretold

• ὑπὸ (hypo) = by

• τῶν ἀποστόλων (tōn apostolōn) = the apostles / sent ones

• τοῦ κυρίου (tou kyriou) = of the Lord / Master

• ἡμῶν (hēmōn) = of us / our

• Ἰησοῦ Χριστοῦ (Iēsou Christou) = Jesus Christ

Jude 1:17 Translator Notes

• μνήσθητε is an imperative, meaning Jude is commanding them to actively recall apostolic teaching.

• Jude contrasts the ungodly false teachers (vv. 16) with the faithful believers (“you, beloved”).

• The stress on the apostles’ prior words shows that what Jude warns about was not new; it was foreseen and taught.

• This connects directly to passages like 2 Peter 3:2–3 and Acts 20:29–30, where the apostles warn of scoffers and deceivers coming into the church.

Jude 1:18 Transliteration

ὅτι ἔλεγον ὑμῖν· Ἐπ’ ἐσχάτου τοῦ χρόνου ἔσονται ἐμπαῖκται, κατὰ τὰς ἑαυτῶν ἐπιθυμίας πορευόμενοι τῶν ἀσεβειῶν. (hoti elegon hymin: Ep’ eschatou tou chronou esontai empaiktai, kata tas heautōn epithymias poreuomenoi tōn asebeiōn.)

• ὅτι (hoti) = that / because

• ἔλεγον (elegon) = they were saying / they used to say

• ὑμῖν (hymin) = to you

• Ἐπ’ ἐσχάτου (Ep’ eschatou) = in the last / at the end

• τοῦ χρόνου (tou chronou) = of the time / age

• ἔσονται (esontai) = there will be / they shall be

• ἐμπαῖκται (empaiktai) = mockers / scoffers

• κατὰ (kata) = according to / in line with

• τὰς ἑαυτῶν (tas heautōn) = their own

• ἐπιθυμίας (epithymias) = lusts / desires

• πορευόμενοι (poreuomenoi) = going / walking / conducting themselves

• τῶν ἀσεβειῶν (tōn asebeiōn) = of ungodlinesses / impieties

Jude 1:18 Translator Notes

• Jude quotes the apostolic warning referenced in v.17. This is nearly identical to 2 Peter 3:3, which also says “scoffers will come in the last days, following their own lusts.”

• ἐμπαῖκται (empaiktai) = those who mock, scoff, or ridicule faith. The word conveys derisive contempt toward God’s truth.

• ἐπιθυμίαι ἀσεβειῶν = not just neutral desires, but lusts rooted in ungodliness. Jude stresses moral corruption.

• The phrase “in the last time” (ἐπ’ ἐσχάτου τοῦ χρόνου) suggests the end of the age, the period before final judgment, consistent with NT eschatology.

Jude 1:19 Transliteration

οὗτοί εἰσιν οἱ ἀποδιορίζοντες, ψυχικοί, πνεῦμα μὴ ἔχοντες. (houtoi eisin hoi apodiorizontes, psychikoi, pneuma mē echontes.)

• οὗτοί (houtoi) = these

• εἰσιν (eisin) = are

• οἱ (hoi) = the ones who / those

• ἀποδιορίζοντες (apodiorizontes) = causing divisions / making distinctions / separating

• ψυχικοί (psychikoi) = natural / worldly / soulish (opposed to spiritual)

• πνεῦμα (pneuma) = spirit

• μὴ (mē) = not

• ἔχοντες (echontes) = having / possessing

Jude 1:19 Translator Notes

• ἀποδιορίζοντες = literally “marking off boundaries,” hence divisive, separating into factions. These are people who fracture the community of believers.

• ψυχικοί (psychikoi) contrasts with πνευματικοί (spiritual ones); it describes those who live by the ψυχή (psyche)—the natural, sensual, or animal life—rather than by the Spirit of God. Paul uses the same word in 1 Cor 2:14 (“the natural man does not receive the things of the Spirit of God”).

• πνεῦμα μὴ ἔχοντες is deliberately stark—“not having spirit”. Most interpreters take this as not having the Holy Spirit, though it also implies a complete lack of true spiritual life.

• The three terms together give a progression:

  1. Divisive (disrupting community)

  2. Worldly / soulish (living only by natural instincts)

  3. Without Spirit (devoid of God’s indwelling presence)

Jude 1:20 Transliteration

Ὑμεῖς δέ, ἀγαπητοί, ἐποικοδομοῦντες ἑαυτοὺς τῇ ἁγιωτάτῃ ὑμῶν πίστει, ἐν πνεύματι ἁγίῳ προσευχόμενοι, (Hymeis de, agapētoi, epoikodomountes heautous tē hagiōtatē hymōn pistei, en pneumati hagiō proseuchomenoi,)

• Ὑμεῖς (Hymeis) = you

• δέ (de) = but / however

• ἀγαπητοί (agapētoi) = beloved

• ἐποικοδομοῦντες (epoikodomountes) = building upon / building up further (present participle)

• ἑαυτοὺς (heautous) = yourselves

• τῇ ἁγιωτάτῃ (tē hagiōtatē) = the most holy / the holiest (superlative form of “holy”)

• ὑμῶν (hymōn) = of you / your

• πίστει (pistei) = faith / trust

• ἐν (en) = in / by means of

• πνεύματι (pneumati) = spirit

• ἁγίῳ (hagiō) = holy

  • προσευχόμενοι (proseuchomenoi) = praying

Jude 1:20 Translator Notes

• ἐποικοδομοῦντες = continuing to build upon an existing foundation; their faith already has a base (Christ), and now they must keep strengthening it.

• τῇ ἁγιωτάτῃ ὑμῶν πίστει = Jude emphasizes “your most holy faith”—contrasting it with the false teachers’ corruption (vv. 18–19).

• ἐν πνεύματι ἁγίῳ προσευχόμενοι = praying in the Holy Spirit—this implies Spirit-led prayer, not just formulaic recitation. It’s the opposite of the false ones in v. 19 who “do not have Spirit.”

• This verse begins a threefold exhortation to the faithful (vv. 20–21):

  1. Build yourselves up in holy faith.

  2. Pray in the Holy Spirit.

  3. Keep yourselves in God’s love (v. 21).

Jude 1:21 Transliteration

ἑαυτοὺς ἐν ἀγάπῃ θεοῦ τηρήσατε, προσδεχόμενοι τὸ ἔλεος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ εἰς ζωὴν αἰώνιον. (heautous en agapē Theou tēresate, prosdechomenoi to eleos tou kyriou hēmōn Iēsou Christou eis zōēn aiōnion.)

• ἑαυτοὺς (heautous) = yourselves

• ἐν (en) = in

• ἀγάπῃ (agapē) = love

• θεοῦ (Theou) = of God

• τηρήσατε (tērēsate) = keep / guard / preserve (imperative)

• προσδεχόμενοι (prosdechomenoi) = waiting for / expecting / welcoming

• τὸ (to) = the

• ἔλεος (eleos) = mercy

• τοῦ κυρίου (tou kyriou) = of the Lord

• ἡμῶν (hēmōn) = our

• Ἰησοῦ (Iēsou) = Jesus

• Χριστοῦ (Christou) = Christ / Messiah

• εἰς (eis) = into / toward / for

• ζωὴν (zōēn) = life

• αἰώνιον (aiōnion) = eternal

Jude 1:21 Translator Notes

• τηρήσατε is a command: believers must actively guard their spiritual state. The word carries a sense of “watchfulness” and “careful preservation.”

• The balance:

  • Keep yourselves = human responsibility.

  • In the love of God = the sphere in which they remain safe.

  • Waiting for mercy = the future hope at Christ’s coming.

• The construction links faith (v. 20), love (v. 21), and hope (v. 21)—the classic triad also found in 1 Thessalonians 1:3.

• Jude stresses that eternal life comes not by works but by the mercy of Jesus Christ—which believers eagerly expect.

Jude 1:22 Transliteration

καὶ οὓς μὲν ἐλεᾶτε διακρινομένους· (kai hous men eleate diakrinomenous.)

• καὶ (kai) = and

• οὓς (hous) = those / whom

• μὲν (men) = indeed / on the one hand (part of a contrast structure)

• ἐλεᾶτε (eleate) = have mercy / show compassion (imperative)

• διακρινομένους (diakrinomenous) = doubting / wavering / making distinctions / being uncertain

Jude 1:22 Translator Notes

• This verse introduces a series of instructions about dealing with different groups:

  • v. 22: those who doubt or waver in faith.

  • v. 23: those in greater danger (to be saved with fear, pulling from the fire).

• The verb ἐλεᾶτε (eleate) = “show mercy/compassion,” is a strong pastoral command, urging gentleness toward the spiritually uncertain.

• The participle διακρινομένους can mean “doubting” (wavering in faith) or “disputing” (arguing). Most take it here as hesitating believers, rather than opponents.

• The construction μὲν … δὲ (on the one hand … on the other hand) suggests a contrast—setting up what follows in verse 23.

Jude 1:23 Transliteration

οὓς δὲ σώζετε ἐκ πυρὸς ἁρπάζοντες· οὓς δὲ ἐλεᾶτε ἐν φόβῳ, μισοῦντες καὶ τὸν ἀπὸ τῆς σαρκὸς ἐσπιλωμένον χιτῶνα. (hous de sōzete ek pyros harpazontes; hous de eleate en phobō, misountes kai ton apo tēs sarkos espilōmenon chitōna.)

• οὓς (hous) = those / whom

• δὲ (de) = but / on the other hand

• σώζετε (sōzete) = save (imperative)

• ἐκ (ek) = out of / from

• πυρὸς (pyros) = fire

• ἁρπάζοντες (harpazontes) = snatching / seizing / carrying away forcefully

• οὓς (hous) = those / others

• δὲ (de) = but / on the other hand

• ἐλεᾶτε (eleate) = have mercy / show compassion

• ἐν φόβῳ (en phobō) = with fear / in fear (a reverent caution)

• μισοῦντες (misountes) = hating

• καὶ (kai) = even / also

• τὸν (ton) = the

• ἀπὸ (apo) = from / of

• τῆς σαρκὸς (tēs sarkos) = the flesh

• ἐσπιλωμένον (espilōmenon) = stained / defiled / soiled

• χιτῶνα (chitōna) = tunic / inner garment

Jude 1:23 Translator Notes

• This verse has a threefold pastoral instruction (vv. 22–23):

  1. Show mercy to the wavering (v. 22).

  2. Save others urgently, pulling them from danger as if out of fire (v. 23a).

  3. Show mercy to yet others, but with caution, lest contamination from sin spread (v. 23b).

• Snatching out of fire echoes Zechariah 3:2 (“a brand plucked from the fire”), meaning rescuing someone from imminent judgment.

• Fear here is a reverent caution: be merciful, but remain alert not to be drawn into their corruption.

• Stained garment symbolizes sin’s defilement (cf. Revelation 3:4). The metaphor means believers must hate sin so strongly that even the “outer signs” of its contamination are repulsive.

Jude 1:24 Transliteration

Τῷ δὲ δυναμένῳ φυλάξαι ὑμᾶς ἀπταίστους καὶ στῆσαι κατενώπιον τῆς δόξης αὐτοῦ ἀμώμους ἐν ἀγαλλιάσει, (Tō de dunamenō phylaxai hymas aptaistous kai stēsai katenōpion tēs doxēs autou amōmous en agalliasei,)

• Τῷ δὲ (Tō de) = Now to the one who / but to the one

• δυναμένῳ (dunamenō) = being able / who has the power

• φυλάξαι (phylaxai) = to guard / to keep / to preserve

• ὑμᾶς (hymas) = you

• ἀπταίστους (aptaistous) = without stumbling / blameless in falling

• καὶ (kai) = and

• στῆσαι (stēsai) = to set / to present / to cause to stand

• κατενώπιον (katenōpion) = before / in the very presence of

• τῆς δόξης αὐτοῦ (tēs doxēs autou) = the glory of him / his glory

• ἀμώμους (amōmous) = without blemish / faultless / unblemished

• ἐν ἀγαλλιάσει (en agalliasei) = in exultation / with great joy

Jude 1:24 Translator Notes

• This begins the famous doxology (vv. 24–25), one of the most exalted closings in the New Testament.

• Aptaistos = “without stumbling,” not just blameless morally but kept from falling away in faith.

• Stēsai katenōpion = a strong image of God setting believers in His glorious presence, upright and secure.

• Amōmos = “without blemish,” the same term used for acceptable sacrifices in the OT (Lev 1:3; Eph 1:4), underscoring believers as acceptable offerings to God.

• En agalliasei = exuberant rejoicing, not just calm joy but overwhelming delight.

Jude 1:25 Transliteration

μόνῳ Θεῷ σωτῆρι ἡμῶν, διὰ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν, δόξα, μεγαλωσύνη, κράτος καὶ ἐξουσία πρὸ παντὸς τοῦ αἰῶνος καὶ νῦν καὶ εἰς πάντας τοὺς αἰῶνας· ἀμήν. (monō Theō sōtēri hēmōn, dia Iēsou Christou tou Kyriou hēmōn, doxa, megalosynē, kratos kai exousia pro pantos tou aiōnos kai nyn kai eis pantas tous aiōnas; amēn.)

• μόνῳ (monō) = to the only

• Θεῷ (Theō) = God

• σωτῆρι (sōtēri) = Savior / Deliverer

• ἡμῶν (hēmōn) = of us / our

• διὰ (dia) = through

• Ἰησοῦ Χριστοῦ (Iēsou Christou) = Jesus Christ

• τοῦ Κυρίου ἡμῶν (tou Kyriou hēmōn) = our Lord

• δόξα (doxa) = glory / honor

• μεγαλωσύνη (megalosynē) = majesty / greatness

• κράτος (kratos) = dominion / might

• καὶ (kai) = and

• ἐξουσία (exousia) = authority / power

• πρὸ παντὸς τοῦ αἰῶνος (pro pantos tou aiōnos) = before all time / before every age

• καὶ νῦν (kai nyn) = and now

• καὶ εἰς πάντας τοὺς αἰῶνας (kai eis pantas tous aiōnas) = and unto all ages (forever)

• ἀμήν (amēn) = amen / truly / so be it

Jude 1:25 Translator Notes

• Jude’s closing doxology is among the richest in Scripture, piling up titles and attributes of God.

• μόνῳ Θεῷ (“the only God”) emphasizes absolute uniqueness.

• σωτῆρι ἡμῶν = “our Savior,” a title often given to YHWH in the OT (Isaiah 43:11) but here applied through Christ.

• The four ascriptions — δόξα (glory), μεγαλωσύνη (majesty), κράτος (dominion), ἐξουσία (authority) — echo throne-room language.

• The time markers πρὸ παντὸς τοῦ αἰῶνος … καὶ νῦν … καὶ εἰς πάντας τοὺς αἰῶνας sweep eternity past, present, and future.

• The final ἀμήν seals it as a congregational affirmation.