1:1 Servant (\doulos\). Precisely as James (Jas 1:1), only James added \kuriou\ (Lord). Brother of James (\adelphos Iak“bou\). Thus Jude identifies himself. But not the "Judas of James" (Lu 6:16; Ac 1:13). To them that are called (\tois--klˆtois\). But this translation (treating \klˆtois\ as a substantive like Ro 1:6; 1Co 1:24) is by no means certain as two participles come in between \tois\ and \klˆtois\. \Klˆtois\ may be in the predicate position (being called), not attributive. But see 1Pe 1:1. Beloved in God the Father (\en the“i patri ˆgapˆmenois\). Perfect passive participle of \agapa“\, but no precise parallel to this use of \en\ with \agapa“\. Kept for Jesus Christ (\Iˆsou Christ“i tetˆrˆmenois\). Perfect passive participle again with dative, unless it is the instrumental, "kept by Jesus Christ," a quite possible interpretation.

1:2 Be multiplied (\plˆthuntheiˆ\). First aorist passive optative of \plˆthun“\ as in 1Pe 1:2; 2Pe 1:2.

1:3 Beloved (\agapˆtoi\). As in 3Jo 1:2. All diligence (\pƒsan spoudˆn\). As in 2Pe 1:5. Of our common salvation (\peri tˆs koinˆs hˆm“n s“tˆrias\). See this use of \koinos\ (common to all) in Tit 1:4 with \pistis\, while in 2Pe 1:1 we have \isotimon pistin\, which see. I was constrained (\anagkˆn eschon\). "I had necessity" like Lu 14:18; Heb 7:27. To contend earnestly (\epag“nizesthai\). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (\epi\) striving to the already strong \ag“nizesthai\ (\ag“n\ contest). Cf. 1Ti 6:12 \ag“nizou ton kalon ag“na\. For the faith (\tˆi--pistei\). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in verse 20; Ga 1:23; 3:23; Php 1:27. Once for all delivered (\hapax paradotheisˆi\). First aorist passive participle feminine dative singular of \paradid“mi\, for which see 2Pe 2:21. See also 2Th 2:15; 1Co 11:2; 1Ti 6:20.

1:4 Are crept in (\pareiseduˆsan\). Second aorist passive indicative of \pareisdu“\ (\-n“\), late (Hippocrates, Plutarch, etc.) compound of \para\ (beside) and \eis\ (in) and \du“\ to sink or plunge, so to slip in secretly as if by a side door, here only in N.T. Set forth (\progegrammenoi\). Perfect passive participle of \prograph“\, to write of beforehand, for which verb see Ga 3:1; Ro 15:4. Unto this condemnation (\eis touto to krima\). See 2Pe 2:3 for \krima\ and \ekpalai\. \Palai\ here apparently alludes to verses 14,15 (Enoch). Ungodly men (\asebeis\). Keynote of the Epistle (Mayor), in 15 again as in 2Pe 2:5; 3:7. Turning (\metatithentes\). Present active participle of \metatithˆmi\, to change, for which verb see Ga 1:6. For the change of "grace" (\charita\) into "lasciviousness (\eis aselgeian\) see 1Pe 2:16; 4:3; 2Pe 2:19; 3:16. Our only Master and Lord (\ton monon despotˆn kai kurion hˆm“n\). For the force of the one article for one person see on ¯2Pe 1:1. For \despotˆn\ of Christ see 2Pe 2:1. Denying (\arnoumenoi\). So 2Pe 2:1. See also Mt 10:33; 1Ti 5:8; Tit 1:16; 1Jo 2:22.

1:5 To put you in remembrance (\hupomnˆsai\). See 2Pe 1:12 \hupomimnˆskein\ (present active infinitive there, first aorist active infinitive here). Though ye know all things once for all (\eidotas hapax panta\). Concessive perfect (sense of present) active participle as in 2Pe 1:12, but without \kaiper\. The Lord (\kurios\). Some MSS. add \Iˆsous\. The use of \kurios\ here is usually understood to mean the Lord Jesus Christ, as Clement of Alex. (_Adumbr_. p. 133) explains, Ex 23:20, by \ho mustikos ekeinos aggelos Iˆsous\ (that mystical angel Jesus). For the mystic reference to Christ see 1Co 10:4,9; Heb 11:26. Some MSS. here add \theos\ instead of \Iˆsous\. Afterward (\to deuteron\). Adverbial accusative, "the second time." After having saved the people out of Egypt. Destroyed (\ap“lesen\). First aorist active indicative of \apollumi\, old verb, to destroy. Them that believed not (\tous mˆ pisteusantas\). First aorist active articular participle of \pisteu“\. The reference is to Nu 14:27-37, when all the people rescued from Egypt perished except Caleb and Joshua. This first example by Jude is not in II Peter, but is discussed in 1Co 10:5-11; Heb 3:18-4:2.

1:6 And angels (\aggelous de\). The second example in Jude, the fallen angels, accusative case after \tetˆrˆken\ (perfect active indicative of \tˆre“\, for which verb see 2Pe 2:4,7) at the end of the verse (two emphatic positions, beginning and end of the clause). Kept not (\mˆ tˆrˆsantas\). First aorist active participle with negative \mˆ\, with play on "kept not" and "he hath kept." Principality (\archˆn\). Literally, "beginning," "rule," (first place of power as in 1Co 15:24; Ro 8:38). In Ac 10:11 it is used for "corners" (beginnings) of the sheet. In Eph 6:12 the word is used for evil angels. See De 32:8. Both Enoch and Philo (and Milton) discuss the fallen angels. But left (\alla apolipontas\). Second aorist active participle of \apoleip“\, old verb, to leave behind (2Ti 4:13,20). Their own proper habitation (\to idion oikˆtˆrion\). Old word for dwelling-place (from \oikˆtˆr\, dweller at home, from \oikos\), in N.T. only here and 2Co 5:2 (the body as the abode of the spirit). In everlasting bonds (\desmois aidiois\). Either locative (in) or instrumental (by, with). \Aidios\ (from \aei\, always), old adjective, in N.T. only here and Ro 1:20 (of God's power and deity). It is synonymous with \ai“nios\ (Mt 25:46). Mayor terms \aidios\ an Aristotelian word, while \ai“nios\ is Platonic. Under darkness (\hupo zophon\). See 2Pe 2:4 for \zophos\. In Wisd. 17:2 we find \desmioi skotous\ (prisoners of darkness). Great (\megalˆs\). Not in 2Pe 2:9, which see for discussion.

1:7 Even as (\h“s\). Just "as." The third instance (Jude passes by the deluge) in Jude, the cities of the plain. The cities about them (\hai peri autas poleis\). These were also included, Admah and Zeboiim (De 29:23; Ho 11:8). Zoar, the other city, was spared. In like manner (\ton homoion tropon\). Adverbial accusative (cf. \h“s\). Like the fallen angels. Having given themselves over to fornication (\ekporneusasai\). First aorist active participle feminine plural of \ekporneu“\, late and rare compound (perfective use of \ek\, outside the moral law), only here in N.T., but in LXX (Ge 38:24; Ex 34:15f., etc.). Cf. \aselgeian\ in verse 4. Strange flesh (\sarkos heteras\). Horrible licentiousness, not simply with women not their wives or in other nations, but even unnatural uses (Ro 1:27) for which the very word "sodomy" is used (Ge 19:4-11). The pronoun \heteras\ (other, strange) is not in 2Pe 2:10. Are set forth (\prokeintai\). Present middle indicative of \prokeimai\, old verb, to lie before, as in Heb 12:1f. As an example (\deigma\). Predicate nominative of \deigma\, old word (from \deiknumi\ to show), here only in N.T., sample, specimen. 2Pe 2:6 has \hupodeigma\ (pattern). Suffering (\hupechousai\). Present active participle of \hupech“\, old compound, to hold under, often with \dikˆn\ (right, justice, sentence 2Th 1:9) to suffer sentence (punishment), here only in N.T. Of eternal fire (\puros ai“niou\). Like \desmois aidiois\ in verse 7. Cf. the hell of fire (Mt 5:22) and also Mt 25:46. Jude has no mention of Lot.

1:8 Yet (\mentoi\). See Joh 4:27. In spite of these warnings. In like manner (\homoi“s\). Like the cities of the plain. These also (\kai houtoi\). The false teachers of verse 4. In their dreamings (\enupniazomenoi\). Present middle participle of \enupniaz“\, to dream (from \enupnion\ dream, Ac 2:17, from \en\ and \hupnos\, in sleep), in Aristotle, Hippocrates, Plutarch, papyri, LXX (Joe 2:28), here only in N.T. Cf. Col 2:18. Defile (\miainousin\). Present active indicative of \minain“\, old verb, to stain, with sin (Tit 1:15) as here. 2Pe 2:10 has \miasmou\. Set at nought (\athetousin\). Present active indicative of \athete“\, to annul. Both \kuriotˆs\ (dominion) and \doxai\ (dignities) occur in 2Pe 2:10, which see for discussion.

1:9 Michael the archangel (\ho Michael ho archaggelos\). Michael is mentioned also in Da 10:13,21; 12:1; Re 12:7. \Archaggelos\ in N.T. occurs only here and 1Th 4:16, but in Da 10:13,20; 12:1. Contending with the devil (\t“i diabol“i diakrinomenos\). Present middle participle of \diakrin“\, to separate, to strive with as in Ac 11:2. Dative case \diabol“i\. When he disputed (\hote dielegeto\). Imperfect middle of \dialegomai\ as in Mr 9:34. Concerning the body of Moses (\peri tou M“use“s s“matos\). Some refer this to Zec 3:1, others to a rabbinical comment on De 34:6. There is a similar reference to traditions in Ac 7:22; Ga 3:19; Heb 2:2; 2Ti 3:8. But this explanation hardly meets the facts. Durst not bring (\ouk etolmˆsen epenegkein\). "Did not dare (first aorist active indicative of \tolma“\), to bring against him" (second aorist active infinitive of \epipher“\). A railing accusation (\krisin blasphˆmias\). "Charge of blasphemy" where 2Pe 2:11 has "\blasphˆmon krisin\." Peter also has \para kuri“i\ (with the Lord), not in Jude. The Lord rebuke thee (\epitimˆsai soi kurios\). First aorist active optative of \epitima“\, a wish about the future. These words occur in Zec 3:1-10 where the angel of the Lord replies to the charges of Satan. Clement of Alex. (_Adumb. in Ep. Judae_) says that Jude quoted here the _Assumption of Moses_, one of the apocryphal books. Origen says the same thing. Mayor thinks that the author of the _Assumption of Moses_ took these words from Zechariah and put them in the mouth of the Archangel Michael. There is a Latin version of the _Assumption_. Some date it as early as B.C. 2, others after A.D. 44.

1:10 Whatsoever things they know not (\hosa ouk oidasin\). Here 2Pe 2:12 has \en hois agnoousin\. The rest of the sentence is smoother than 2Pe 2:12. Naturally (\phusik“s\). Here only in N.T. 2Pe 2:12 has \gegennˆmena phusika\. Jude has the article \ta\ with \aloga z“a\ and the present passive \phtheirontai\ instead of the future passive \phtharˆsontai\.

1:11 Woe to them (\ouai autois\). Interjection with the dative as is common in the Gospels (Mt 11:21). Went (\eporeuthˆsan\). First aorist passive (deponent) indicative of \poreuomai\. In the way of Cain (\tˆi hod“i tou Kain\). Locative case \hod“i\. Cain is Jude's fourth example. Not in II Peter, but in Heb 11:4; 1Jo 3:11f. From Ge 4:7. Ran riotously (\exechuthˆsan\). First aorist passive indicative of \ekche“\, to pour out, "they were poured out," vigorous metaphor for excessive indulgence. But it is used also of God's love for us (Ro 5:5). In the error of Balaam (\tˆi planˆi tou Balaam\). The fifth example in Jude. In II Peter also (2Pe 2:15). Either locative case (in) or instrumental (by). \Planˆ\ (in Peter also) is the common word for such wandering (Mt 24:4ff., etc.). Perished (\ap“lonto\). Second aorist middle (intransitive) of \apollumi\. In the gainsaying of Korah (\tˆi antilogiƒi tou Kore\). Again either locative or instrumental. The word \antilogia\ is originally answering back (Heb 6:16), but it may be by act also (Ro 10:21) as here. This is the sixth example in Jude, not in II Peter.

1:12 Hidden rocks (\spilades\). Old word for rocks in the sea (covered by the water), as in Homer, here only in N.T. 2Pe 2:13 has \spiloi\. Love-feasts (\agapais\). Undoubtedly the correct text here, though A C have \apatais\ as in 2Pe 2:14. For disorder at the Lord's Supper (and love-feasts?) see 1Co 11:17-34. The Gnostics made it worse, so that the love-feasts were discontinued. When they feast with you (\suneu“choumenoi\). See 2Pe 2:13 for this very word and form. Masculine gender with \houtoi hoi\ rather than with the feminine \spilades\. Cf. Re 11:4. Construction according to sense. Shepherds that feed themselves (\heautous poimainontes\). "Shepherding themselves." Cf. Re 7:17 for this use of \poimain“\. Clouds without water (\nephelai anudroi\). \Nephelˆ\ common word for cloud (Mt 24:30). 2Pe 2:17 has \pˆgai anudroi\ (springs without water) and then \homichlai\ (mists) and \elaunomenai\ (driven) rather than \peripheromenai\ here (borne around, whirled around, present passive participle of \peripher“\ to bear around), a powerful picture of disappointed hopes. Autumn trees (\dendra phthinop“rina\). Late adjective (Aristotle, Polybius, Strabo) from \phthin“\, to waste away, and \op“ra\, autumn, here only in N.T. For \akarpa\ (without fruit) see 2Pe 1:8. Twice dead (\dis apothanonta\). Second aorist active participle of \apothnˆsk“\. Fruitless and having died. Having died and also "uprooted" (\ekriz“thenta\). First aorist passive participle of \ekrizo“\, late compound, to root out, to pluck up by the roots, as in Mt 13:29.

1:13 Wild waves (\kumata agria\). Waves (Mt 8:24, from \kue“\, to swell) wild (from \agros\, field, wild honey Mt 3:4) like untamed animals of the forest or the sea. Foaming out (\epaphrizonta\). Late and rare present active participle of \epaphriz“\, used in Moschus for the foaming waves as here. Cf. Isa 57:20. Shame (\aischunas\). Plural "shames" (disgraces). Cf. Php 3:19. Wandering stars (\asteres planˆtai\). "Stars wanderers." \Planˆtˆs\, old word (from \plana“\), here alone in N.T. Some refer this to comets or shooting stars. See Isa 14:12 for an allusion to Babylon as the day-star who fell through pride. For ever (\eis ai“na\). The rest of the relative clause exactly as in 2Pe 2:17.

1:14 And to these also (\de kai toutois\). Dative case, for these false teachers as well as for his contemporaries. Enoch the seventh from Adam (\hebdomos apo Adam Hen“ch\). The genealogical order occurs in Ge 5:4-20, with Enoch as seventh. He is so termed in Enoch 60:8; 93:3. Prophesied (\eprophˆteusen\). First aorist active indicative of \prophˆteu“\. If the word is given its ordinary meaning as in 1Pe 1:10, then Jude terms the Book of Enoch an inspired book. The words quoted are "a combination of passages from Enoch" (Bigg), chiefly from Enoch 1:9. With ten thousand of his holy ones (\en hagiais muriasin autou\). "With (\en\ of accompaniment, Lu 14:31) his holy ten thousands" (\murias\ regular word, feminine gender, for ten thousand, Ac 19:19, there an unlimited number like our myriads, Lu 12:1).

1:15 To execute judgment (\poiˆsai krisin\). "To do justice." To convict (\elegxai\). First aorist (effective) active infinitive like \poiˆsai\ before it. Ungodly (\asebeis\). See verse 4 and end of this verse. Of ungodliness (\asebeias\). Old word as in Ro 1:18, plural in Jude 1:18 as in Ro 11:26. Which (\h“n\). Genitive by attraction from \ha\ (cognate accusative with \ˆsebˆsan\, old verb, to act impiously, here alone in N.T. save some MSS. in 2Pe 2:6) to agree with the antecedent \erg“n\ (deeds). Hard things (\sklˆr“n\). Harsh, rough things as in Joh 6:60. Which (\h“n\). Genitive by attraction from \ha\ (object of \elalˆsan\, first aorist active indicative of \lale“\) to the case of the antecedent \sklˆr“n\. Four times in this verse as a sort of refrain \asebeis\ (twice), \asebeias, ˆsebˆsan\.

1:16 Murmurers (\goggustai\). Late onomatopoetic word for agent, from \gogguz“\ (Mt 20:11; 1Co 10:10) in the LXX (Ex 16:8; Nu 11:1,14-29). Complainers (\mempsimoiroi\). Rare word (Isocrates, Aristotle, Plutarch) from \memphomai\ to complain and \moira\ lot or fate. Here alone in N.T. Lusts (\epithumias\). As in 2Pe 3:3. Swelling (\huperogka\). So in 2Pe 2:18 (big words). Showing respect of persons (\thaumazontes pros“pa\). Present active participle of \thaumaz“\ to admire, to wonder at. Nowhere else in N.T. with \pros“pa\, but a Hebraism (in Le 19:15; Job 13:10) like \lambanein pros“pon\ (Lu 20:21) and \blepein pros“pon\ (Mt 22:16) and \prosop“lempte“\ (Jas 2:9). Cf. Jas 2:1. For the sake of advantage (\“pheleias charin\). To themselves. See also verse 11. The covetousness of these Gnostic leaders is plainly shown in 2Pe 2:3,14. For \charin\ as preposition with genitive see Eph 3:1,14.

1:17 Remember ye (\humeis mnˆsthˆte\). First aorist passive (deponent) imperative of \mimnˆsk“\ with genitive \rˆmat“n\ (words). In 2Pe 3:2 we have the indirect form (infinitive \mnˆsthˆnai\). The rest as in II Peter, but in simpler and more exact structure and with the absence of \t“n hagi“n prophˆt“n\ (the holy prophets).

1:18 How that (\hoti\). Declarative \hoti\ as in verse 5. See discussion of 2Pe 3:3 for differences, no \en empaigmonˆi\ here and no \t“n asebei“n\ there.

1:19 They who make separations (\hoi apodiorizontes\). Present active articular participle of the double compound \apodioriz“\ (from \apo, dia, horiz“, horos\, boundary, to make a horizon), rare word, in Aristotle for making logical distinctions, here only in N.T. \Dioriz“\ occurs in Le 20:24 and \aphoriz“\ in Mt 25:32, etc. See \haireseis\ in 2Pe 2:1. Sensual (\psuchikoi\). Old adjective from \psuchˆ\ as in 1Co 2:14; 15:44; Jas 3:15. Opposed to \pneumatikos\. Not used by Peter. Having not the Spirit (\pneuma mˆ echontes\). Usual negative \mˆ\ with the participle (present active of \ech“\). Probably \pneuma\ here means the Holy Spirit, as is plain in verse 20. Cf. Ro 8:9.

1:20 Building up (\epoikodomountes\). Present active participle of \epoikodome“\, old compound with metaphor of a house (\oikos\), common in Paul (1Co 3:9-17; Col 2:7; Eph 2:20). On your most holy faith (\tˆi hagi“tatˆi hum“n pistei\). For the spiritual temple see also 1Pe 2:3-5. See \pistis\ (faith) in this sense (cf. Heb 11:1) in 2Pe 1:5 with the list of graces added. A true superlative here \hagi“tatˆi\, not elative. Praying in the Holy Spirit (\en pneumati hagi“i proseuchomenoi\). This is the way to build themselves up on their faith.

1:21 Keep yourselves (\heautous tˆrˆsate\). First aorist active imperative (of urgency) of \tˆre“\. In verse 1 they are said to be kept, but note the warning in verse 5 from the angels who did not keep their dominion. See also Jas 1:27. In Php 2:12 both sides (human responsibility and divine sovereignty are presented side by side). Looking for (\prosdechomenoi\). Present middle participle of \prosdechomai\, the very form in Tit 2:13. The same idea in \prosdok“ntes\ in 2Pe 3:14.

1:22 And on some (\kai hous men\). Demonstrative plural of \hos men--hos de\ (\hous de\, below), not the relative \hous\, but by contrast (\men, de\). So Mt 13:8. Have mercy (\eleƒte\). Present active imperative of \elea“\ (rare form in Ro 9:16 also for the usual \elee“\ Mt 9:27). But A C read \elegchete\, refute, in place of \eleate\. The text of this verse is in much confusion. Who are in doubt (\diakrinomenous\). Present middle participle of \diakrin“\, in the accusative case agreeing with \hous men\, though K L P have the nominative. If the accusative and \eleate\ is read, see Jas 1:6 for the idea (doubters). If \elegchete\ is read, see Jude 1:9 for the idea (disputers).

1:23 And some save (\hous de s“zete\). B omits \hous de\. Snatching them out of the fire (\ek puros harpazontes\). Present active participle of \harpaz“\, old verb, to seize. Quotation from Am 4:11 and Zec 3:3. Cf. Ps 106:18. Firemen today literally do this rescue work. Do Christians? And on some have mercy with fear (\hous de eleƒte en phob“i\). In fear "of the contagion of sin while we are rescuing them" (Vincent). For this idea see 1Pe 1:17; 3:15; 2Co 7:1; Php 2:12. Spotted (\espil“menon\). Perfect passive participle of \spilo“\, late and common verb (from \spilos\, spot, 2Pe 2:13), in N.T. only here and Jas 3:6.

1:24 From stumbling (\aptaistous\). Verbal from \ptai“\, to stumble (Jas 3:2; 2Pe 1:10), sure-footed as of a horse that does not stumble (Xenophon), and so of a good man (Epictetus, Marcus Antoninus). Before the presence of his glory (\katen“pion tˆs doxˆs autou\). Late compound preposition (\kata, en, “ps\), right down before the eye of his glory as in Eph 1:4. Cf. Mt 25:31-33; Col 1:22, where Paul has \parastˆsai\ like \stˆsai\ here (first aorist active infinitive) and also \am“mous\ as here, but \am“mˆtos\ in 2Pe 3:14. In exceeding joy (\en agalliasei\). See Lu 1:14.

1:25 To the only God our Saviour (\mon“i the“i s“tˆri hˆm“n\). Dative in the noble doxology. See Ro 16:27, \mon“i soph“i the“i\ (to the alone wise God), where also we have \dia Iˆsou Christou\, but without \tou kuriou hˆm“n\ (our Lord) as here. \S“tˆr\ is used of God eight times in the N.T., six of them in the Pastoral Epistles. \Doxa\ (glory) to God or Christ in all the doxologies except 1Ti 6:16. \Megalosunˆ\ (Majesty) is a late LXX word, in N.T. only here and Heb 1:3; 8:1. Before all time (\pro pantos tou ai“nos\). Eternity behind us. See same idea in 1Co 2:7 \pro t“n ai“n“n\. Now (\nun\). The present. For ever more (\eis pantas tous ai“nas\). "Unto all the ages." All the future. As complete a statement of eternity as can be made in human language.

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