Hold Fast Apologetics

Psalm 46

God is our strong refuge;^[c]
he is truly our helper in times of trouble.^[d]
2 For this reason we do not fear^[e] when the earth shakes,^[f]
and the mountains tumble into the depths of the sea,^[g]
3 when its waves^[h] crash^[i] and foam,
and the mountains shake^[j] before the surging sea.^[k] (Selah)
⁴ The river’s channels bring joy to the city of God,^[l]
the special, holy dwelling place of^[m]the Most High.^[n]
5 God lives within it,^[o] it cannot be moved.^[p]
God rescues it^[q] at the break of dawn.^[r]
6 Nations are in uproar, kingdoms are overthrown.^[s]
God^[t] gives a shout,^[u] the earth dissolves.^[v]
7 The Lord of Heaven’s Armies is on our side.^[w]
The God of Jacob^[x] is our stronghold.^[y] (Selah)
⁸ Come, Witness the exploits^[z] of the Lord,
who brings devastation to the earth.^[aa]
9 He brings an end to wars throughout the earth.^[ab]
He shatters^[ac] the bow and breaks^[ad]the spear;
he burns^[ae] the shields with fire.^[af]
10 He says,^[ag] “Stop your striving and recognize^[ah] that I am God.
I will be exalted^[ai] over^[aj] the nations! I will be exalted over^[ak] the earth!”
¹¹ The Lord of Heaven’s Armies is on our side!^[al]
The God of Jacob^[am] is our stronghold!^[an] (Selah)

Footnotes

1. Psalm 46:1 sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.
2. Psalm 46:1 sn The meaning of the Hebrew term עֲלָמוֹת (‘alamot, alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.
3. Psalm 46:1 tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”
4. Psalm 46:1 tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (m^eʾod, “greatly”) has an emphasizing function.
5. Psalm 46:2 tn The imperfect is taken in a generalizing sense (cf. NEB) because the situation described in vv. 2-3 is understood as symbolizing typical world conditions. In this case the imperfect draws attention to the typical nature of the response. The covenant community characteristically responds with confidence, not fear. Another option is to take the situation described as purely hypothetical. In this case one might translate, “We will not fear, even though the earth should shake” (cf. NIV, NRSV).
6. Psalm 46:2 tn The Hiphil infinitival form is normally taken to mean “when [the earth] is altered,” being derived from מוּר (mur, “to change”). In this case the Hiphil would be intransitive, as in Ps 15:4. HALOT 560 s.v. II מור emends the form to a Niphal and derives it from a homonymic root מוּר attested in Arabic with the meaning “shake.”
7. Psalm 46:2 tn Heb “heart of the seas.” The plural may be used for emphasis, pointing to the deepest sea. Note that the next verse uses a singular pronoun (“its waters,” “its swelling”) in referring back to the plural noun.
8. Psalm 46:3 tn Heb “its waters.”
9. Psalm 46:3 tn Or “roar.”
10. Psalm 46:3 tn The three imperfect verbal forms in v. 3 draw attention to the characteristic nature of the activity described.
11. Psalm 46:3 tn Heb “at its swelling.” The Hebrew word often means “pride.” If the sea is symbolic of hostile nations, then this may be a case of double entendre. The surging, swelling sea symbolizes the proud, hostile nations. On the surface the psalmist appears to be depicting a major natural catastrophe, perhaps a tidal wave. If so, then the situation would be hypothetical. However, the repetition of the verbs הָמָה(hamah, “crash; roar,” v. 3) and מוֹט (mot, “shake,” v. 2) in v. 6, where nations/kingdoms “roar” and “shake,” suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).
12. Psalm 46:4 tn Heb “A river, its channels cause the city of God to be glad.”sn The city of God is Jerusalem (see Pss 48:1-2; 87:2-3). The river’s “channels” are probably irrigation ditches vital to growing crops. Some relate the imagery to the “waters of Shiloah” (see Isa 8:6), which flowed from the Gihon spring to the pool of Siloam. In Isa 8:6-8 these waters are contrasted with the flood waters symbolizing Assyria. Even if this is the reality behind the imagery, the picture of a river flowing through Jerusalem is idealized and exaggerated. The river and irrigation ditches symbolize the peace and prosperity that the Lord provides for Jerusalem, in contrast to the havoc produced by the turbulent waters (symbolic of the nations) outside the city. Some see here an adaptation of Canaanite (or, more specifically, Jebusite) mythical traditions of rivers/springs flowing from the high god El’s dwelling place. The Songs of Zion do utilize such imagery at times (see Ps 48:2). The image of a river flowing through Zion may have inspired prophetic visions of an eschatological river flowing from the temple (see Ezek 47:1-12; Joel 3:18).
13. Psalm 46:4 tn Heb “the holy [place] of the dwelling places of.” The adjective “holy” is used here in a substantival manner and placed in construct with the following noun (see GKC 428 §132.c). Origen’s transliterated text assumes the reading קֹדֶשׁ(qodesh, “holiness; holy place”), while the LXX assumes a Piel verbal form קִדֵּשׁ(qiddesh, “makes holy”) and takes the following form as “his dwelling place.” The plural form מִשְׁכְּנֵי (mishk^ene, “dwelling places of”) is probably a plural of degree, emphasizing the special character of this dwelling place. See GKC 397 §124.b. The form stands as an appositional genitive in relation to the preceding construct noun.
14. Psalm 46:4 sn The divine title “Most High” (עֶלְיוֹן, ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
15. Psalm 46:5 tn Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.
16. Psalm 46:5 tn Another option is to translate the imperfect verbal form as future, “it will not be moved.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט (mot) is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “overthrown.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.
17. Psalm 46:5 tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.
18. Psalm 46:5 tn Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).sn At the break of dawn. The “morning” is viewed metaphorically as a time of deliverance and vindication after the dark “night” of trouble (see Ps 30:5; Isa 17:14). There may be an allusion here to Exod 14:27 (where the Lord destroyed the Egyptians at the “break of dawn”) or, more likely, to the miraculous deliverance of Jerusalem from the Assyrian siege, when the people discovered the dead bodies of the Assyrian army in the morning (Isa 37:36).
19. Psalm 46:6 tn Heb “nations roar, kingdoms shake.” The Hebrew verb הָמָה (hamah, “roar, be in uproar”) is used in v. 3 of the waves crashing, while the verb מוֹט (mot, “overthrown”) is used in v. 2 of mountains tumbling into the sea (see also v. 5, where the psalm affirms that Jerusalem “cannot be moved”). The repetition of the verbs suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).
20. Psalm 46:6 tn Heb “He.” God is the obvious referent here (see v. 5), and has been specified in the translation for clarity.
21. Psalm 46:6 tn Heb “offers his voice.” In theophanic texts the phrase refers to God’s thunderous shout which functions as a battle cry (see Pss 18:13; 68:33).
22. Psalm 46:6 tn Or “melts.” See Amos 9:5. The image depicts the nation’s helplessness before Jerusalem’s defender, who annihilates their armies (see vv. 8-9). The imperfect verbal form emphasizes the characteristic nature of the action described.
23. Psalm 46:7 tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.
24. Psalm 46:7 tn That is, Israel, or Judah (see Ps 20:1).
25. Psalm 46:7 tn Heb “our elevated place” (see Pss 9:9; 18:2).
26. Psalm 46:8 sn In this context the Lord’s exploits are military in nature (see vv. 8b-9).
27. Psalm 46:8 tn Heb “who sets desolations in the earth” (see Isa 13:9). The active participle describes God’s characteristic activity as a warrior.
28. Psalm 46:9 tn Heb “[the] one who causes wars to cease unto the end of the earth.” The participle continues the description begun in v. 8b and indicates that this is the Lord’s characteristic activity. Ironically, he brings peace to the earth by devastating the warlike, hostile nations (vv. 8, 9b).
29. Psalm 46:9 tn The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Ps 29:5). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3). The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
30. Psalm 46:9 tn The perfect verbal form with vav (ו) consecutive carries along the generalizing emphasis of the preceding imperfect.
31. Psalm 46:9 tn The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
32. Psalm 46:9 tn Heb “wagons he burns with fire.” Some read “chariots” here (cf. NASB), but the Hebrew word refers to wagons or carts, not chariots, elsewhere in the OT. In this context, where military weapons are mentioned, it is better to revocalize the form as עֲגִלוֹת (ʿagilot, “round shields”), a word which occurs only here in the OT, but is attested in later Hebrew and Aramaic.
33. Psalm 46:10 tn The words “he says” are supplied in the translation for clarification.
34. Psalm 46:10 tn Heb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.
35. Psalm 46:10 tn Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).
36. Psalm 46:10 tn Or “among.”
37. Psalm 46:10 tn Or “in.”
38. Psalm 46:11 tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.
39. Psalm 46:11 tn That is, Israel, or Judah (see Ps 20:1).
40. Psalm 46:11 tn Heb “our elevated place” (see Pss 9:9; 18:2).

2 Corinthians 12

It is necessary to go on boasting.^[a]Though it is not profitable, I will go on to visions and revelations from the Lord. ² I know a man in Christ who fourteen years ago (whether in the body or out of the body I do not know, God knows) was caught up to the third heaven. ³ And I know that this man (whether in the body or apart from the body I do not know, God knows) ⁴ was caught up into paradise^[b] and heard things too sacred to be put into words,^[c] things that a person^[d] is not permitted to speak. ⁵ On behalf of such an individual I will boast, but on my own behalf I will not boast, except about my weaknesses. ⁶ For even if I wish to boast, I will not be a fool, for I would be telling^[e] the truth, but I refrain from this so that no one may regard^[f] me beyond what he sees in me or what he hears from me, ⁷ even because of the extraordinary character of the revelations. Therefore,^[g] so that I would not become arrogant, a thorn in the flesh was given to me, a messenger of Satan to trouble^[h] me—so that I would not become arrogant.^[i] 8 I asked the Lord three times about this, that it would depart from me. ⁹ But^[j] he said to me, “My grace is enough^[k]for you, for my^[l] power is made perfect^[m] in weakness.” So then, I will boast most gladly^[n]about my weaknesses, so that the power of Christ may reside in^[o] me. ¹⁰ Therefore I am content with^[p] weaknesses, with insults, with troubles, with persecutions and difficulties^[q]for the sake of Christ, for whenever I am weak, then I am strong.

The Signs of an Apostle

¹¹ I have become a fool. You yourselves forced me to do it, for I should have been commended by you. For I lack nothing in comparison^[r] to those “super-apostles,” even though I am nothing. ¹² Indeed, the signs of an apostle were performed among you with great perseverance^[s] by signs and wonders and powerful deeds.^[t] 13 For how^[u] were you treated worse than the other churches, except that I myself was not a burden to you? Forgive me this injustice! ¹⁴ Look, for the third time I am ready to come to you, and I will not be a burden to you, because I do not want your possessions, but you. For children should not have^[v] to save up for their parents, but parents for their children. ¹⁵ Now I will most gladly spend and be spent for your lives!^[w] If I love you more, am I to be loved less? ¹⁶ But be that as it may, I have not burdened you. Yet because I was a crafty person, I took you in by deceit! ¹⁷ I have not taken advantage of you through anyone I have sent to you, have I?^[x]18 I urged Titus to visit you^[y] and I sent our^[z]brother along with him. Titus did not take advantage of you, did he?^[aa] Did we not conduct ourselves in the same spirit? Did we not behave in the same way?^[ab] 19 Have you been thinking all this time^[ac] that we have been defending ourselves to you? We are speaking in Christ before God, and everything we do, dear friends, is to build you up.^[ad]20 For I am afraid that somehow when I come I will not find you what I wish, and you will find me^[ae] not what you wish. I am afraid that^[af]somehow there may be quarreling, jealousy, intense anger, selfish ambition,^[ag] slander, gossip, arrogance, and disorder. ²¹ I am afraid that^[ah] when I come again, my God may humiliate me before you, and I will grieve for^[ai]many of those who previously sinned and have not repented of the impurity, sexual immorality, and licentiousness that they have practiced.

Footnotes

1. 2 Corinthians 12:1 tn Grk “Boasting is necessary.”
2. 2 Corinthians 12:4 sn In the NT, paradise is mentioned three times. In Luke 23:43 it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. The reference here in 2 Cor 12:4 is probably to be translated as parallel to the mention of the “third heaven” in v. 2. Assuming that the “first heaven” would be atmospheric heaven (the sky) and “second heaven” the more distant stars and planets, “third heaven” would refer to the place where God dwells. This is much more likely than some variation on the seven heavens mentioned in the pseudepigraphic book 2 Enoch and in other nonbiblical and rabbinic works.
3. 2 Corinthians 12:4 tn Or “things that cannot be put into words.”
4. 2 Corinthians 12:4 tn Grk “a man.”
5. 2 Corinthians 12:6 tn Or “speaking.”
6. 2 Corinthians 12:6 tn Or “may think of.”
7. 2 Corinthians 12:7 tc Most mss (P⁴⁶ D Ψ1881 M) lack διό (dio, “Therefore”), but the widespread distribution and quality of msswhich include it (א A B F G 0243 33 81 1175 1739) argues for its authenticity. Internally, its case is equally strong in that its inclusion is grammatically rough (διό is hardly necessary to convey purpose, especially since Paul uses ἵνα [hina, “so that”] next).
8. 2 Corinthians 12:7 tn Or “to harass.”
9. 2 Corinthians 12:7 tn The phrase “so that I might not become arrogant” is repeated here because it occurs in the Greek text two times in the verse. Although redundant, it is repeated because of the emphatic nature of its affirmation.
10. 2 Corinthians 12:9 tn Here καί (kai) has been translated as “but” because of the contrast implicit in the context.
11. 2 Corinthians 12:9 tn Or “is sufficient.”
12. 2 Corinthians 12:9 tc The majority of later mss (א² A^c D¹ Ψ 0243 0278 33 1739 1881 M) as well as some versional witnesses include the pronoun “my” here, but the omission of the pronoun has excellent external support (P^46vid א* A* B D* F G latt). Scribes probably added the pronoun for clarity, making the obvious referent explicit. This would also make “power” more parallel with “my grace.” Though the original text probably did not include “my,” scribes who added the word were following the sense of Paul’s statement.tn The pronoun “my” was supplied in the translation to clarify the sense of Paul’s expression.
13. 2 Corinthians 12:9 tn Or “my power comes to full strength.”
14. 2 Corinthians 12:9 tn “Most gladly,” a comparative form used with superlative meaning and translated as such.
15. 2 Corinthians 12:9 tn Or “may rest on.”
16. 2 Corinthians 12:10 tn Or “I take delight in.”
17. 2 Corinthians 12:10 tn Or “calamities.”
18. 2 Corinthians 12:11 tn Or “I am in no way inferior.”
19. 2 Corinthians 12:12 tn Or “patience,” “endurance.”
20. 2 Corinthians 12:12 tn Or “and miracles.”
21. 2 Corinthians 12:13 tn Grk “For in what respect.”
22. 2 Corinthians 12:14 tn Grk “children ought not,” but this might give the impression that children are not supposed to support sick or aging parents in need of help. That is not what Paul is saying. His point is that children should not have to pay their parent’s way.
23. 2 Corinthians 12:15 tn Grk “souls.”
24. 2 Corinthians 12:17 tn The Greek construction anticipates a negative answer, indicated by the ‘tag’ question “have I?” at the end of the clause. The question is rhetorical.
25. 2 Corinthians 12:18 tn The words “to visit you” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, and must be supplied for the modern reader.
26. 2 Corinthians 12:18 tn Grk “the.”
27. 2 Corinthians 12:18 tn The Greek construction anticipates a negative answer, indicated by the ‘tag’ question “did he?” at the end of the clause.
28. 2 Corinthians 12:18 tn Grk “[Did we not walk] in the same tracks?” This is an idiom that means to imitate someone else or to behave as they do. Paul’s point is that he and Titus have conducted themselves in the same way toward the Corinthians. If Titus did not take advantage of the Corinthians, then neither did Paul.
29. 2 Corinthians 12:19 tc The reading “all this time” (πάλαι, palai) is found in several early and significant Alexandrian and Western witnesses including א* A B F G 0243 6 33 81 365 1175 1739 1881 lat; the reading πάλιν (palin, “again”) is read by א² D Ψ0278 M sy bo; the reading οὐ πάλαι (ou palai) is read by P⁴⁶, making the question even more emphatic. The reading of P⁴⁶could only have arisen from πάλαι. The reading πάλιν is significantly easier (“are you once again thinking that we are defending ourselves?”), for it softens Paul’s tone considerably. It thus seems to be a motivated reading and cannot easily explain the rise of πάλαι. Further, πάλαι has considerable support in the Alexandrian and Western witnesses, rendering it virtually certain as the autographic wording here.
30. 2 Corinthians 12:19 tn Or “for your strengthening”; Grk “for your edification.”
31. 2 Corinthians 12:20 tn Grk “and I will be found by you.” The passive construction has been converted to an active one in the translation.
32. 2 Corinthians 12:20 tn The words “I am afraid that” are not repeated in the Greek text, but are needed for clarity.
33. 2 Corinthians 12:20 tn Or “intense anger, hostility.”
34. 2 Corinthians 12:21 tn The words “I am afraid that” are not repeated in the Greek text from v. 20, but are needed for clarity.
35. 2 Corinthians 12:21 tn Or “I will mourn over.”

The following chapter from God’s Word (the Bible) was found on BibleGateway. Translation: NET.

I will praise^[c] the Lord at all times;
my mouth will continually praise him.^[d]
2 I will boast^[e] in the Lord;
let the oppressed hear and rejoice.^[f]
3 Magnify the Lord with me.
Let us praise^[g] his name together.
⁴ I sought the Lord’s help^[h] and he answered me;
he delivered me from all my fears.
⁵ Look to him and be radiant;
do not let your faces be ashamed.^[i]
6 This oppressed man cried out and the Lord heard;
he saved him^[j] from all his troubles.
⁷ The angel of the Lord camps around
the Lord’s^[k] loyal followers^[l] and delivers them.^[m]
8 Taste^[n] and see that the Lord is good.
How blessed^[o] is the one^[p] who takes shelter in him.^[q]
9 Fear the Lord, you chosen people of his,^[r]
for those who fear him lack nothing.
¹⁰ Even young lions sometimes lack food and are hungry,
but those who seek the Lord lack no good thing.
¹¹ Come children. Listen to me.
I will teach you what it means to fear the Lord.^[s]
12 Do you want to really live?^[t]
Would you love to live a long, happy life?^[u]
13 Then make sure you don’t speak evil words^[v]
or use deceptive speech.^[w]
14 Turn away from evil and do what is right.^[x]
Strive for peace and promote it.^[y]
15 The Lord pays attention to the godly
and hears their cry for help.^[z]
16 But the Lord opposes evildoers
and wipes out all memory of them from the earth.^[aa]
17 The godly^[ab] cry out and the Lordhears;
he saves them from all their troubles.^[ac]
18 The Lord is near the brokenhearted;
he delivers^[ad] those who are discouraged.^[ae]
19 The godly^[af] face many dangers,^[ag]
but the Lord saves^[ah] them^[ai] from each one of them.
²⁰ He protects^[aj] all his bones;^[ak]
not one of them is broken.^[al]
21 Evil people self-destruct;^[am]
those who hate the godly are punished.^[an]
22 The Lord rescues his servants;^[ao]
all who take shelter in him escape punishment.^[ap]

Footnotes

1. Psalm 34:1 sn Psalm 34. In this song of thanksgiving the psalmist praises God for delivering him from distress. He encourages others to be loyal to the Lord, tells them how to please God, and assures them that the Lord protects his servants. The psalm is an acrostic; vv. 1-21 begin with successive letters of the Hebrew alphabet. (Verse 6 begins with the letter he (ה) and v. 7 with the letter zayin (ז). The letter vav (ו), which comes between ה and ז, seems to be omitted, although it does appear at the beginning of v. 6b. The final verse of the psalm, which begins with the letter pe (פ), is outside the acrostic scheme.
2. Psalm 34:1 tn Heb “By David, when he changed his sense before Abimelech and he drove him away and he went.”snPretended to be insane. The psalm heading appears to refer to the account in 1 Sam 21:10-15 which tells how David, fearful that King Achish of Gath might kill him, pretended to be insane in hopes that the king would simply send him away. The psalm heading names the king Abimelech, not Achish, suggesting that the tradition is confused on this point. However, perhaps “Abimelech” was a royal title, rather than a proper name. See P. C. Craigie, Psalms 1-50(WBC), 278.
3. Psalm 34:1 tn Heb “bless.”
4. Psalm 34:1 tn Heb “continually [will] his praise [be] in my mouth.”
5. Psalm 34:2 tn Heb “my soul will boast”; or better, “let my soul boast.” Following the cohortative form in v. 1, it is likely that the prefixed verbal form here is jussive.
6. Psalm 34:2 tn The two prefixed verbal forms in this verse are best taken as jussives, for the psalmist is calling his audience to worship (see v. 3).
7. Psalm 34:3 tn Or “exalt.”
8. Psalm 34:4 tn Heb “I sought the Lord.”
9. Psalm 34:5 tc The translation follows the LXX. The MT reads “they looked to him and were radiant; let their faces not be ashamed.” The MT reads the first verb as a perfect (הִבִּיטוּ, hibbitu), which would be past time, while the LXX (supported by Aquila, the Syriac, Jerome, and some medieval Hebrew mss) reads an imperative (הַבִּיטוּ, habbitu). The MT reads the second verb as a vav plus perfect, while the LXX reads it as an imperative, again a difference of the initial vowel. The third verb is a jussive preceded by אַל (ʾal), which supports reading the first two as imperatives. The second masculine plural pronoun (“your faces”) of the LXX and the Syriac, matches this understanding of the preceding verbs. The MT reading (“their faces”) is consistent with its view of the previous verbs. The reading adopted here interprets the verse as interrupting a testimony given to the congregation with an admonition based on that testimony.
10. Psalm 34:6 tn The pronoun refers back to “this oppressed man,” namely, the psalmist.
11. Psalm 34:7 tn Heb “his”; the referent (the Lord) has been specified in the translation for clarity.
12. Psalm 34:7 tn Heb “those who fear him.”
13. Psalm 34:7 tn The prefixed verb with vav (ו) consecutive here carries the same generalizing force as the active participle in the first line. See GKC 329 §111.u.
14. Psalm 34:8 tn This verb is normally used of tasting food, as in eating a little bit of food (1 Sam 14:43; Jonah 3:7) or evaluating it (Job 12:11; 34:3). The two references to the physical senses stand for invitation and realization. Even a small or beginning experience of God reveals that he is good.
15. Psalm 34:8 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
16. Psalm 34:8 tn Heb “man.” The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.”
17. Psalm 34:8 tn “Taking shelter” in the Lordis an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 2:12; 5:11-12; 31:17-20; 34:21-22).
18. Psalm 34:9 tn Heb “O holy ones of his.”
19. Psalm 34:11 tn Heb “the fear of the Lord I will teach you.” In vv. 13-14 the psalmist explains to his audience what it means to “fear” the Lord.
20. Psalm 34:12 tn Heb “Who is the man who desires life?” The rhetorical question is used to grab the audience’s attention. “Life” probably refers here to quality of life, not just physical existence or even duration of life. See the following line.
21. Psalm 34:12 tn Heb “[Who] loves days to see good?”
22. Psalm 34:13 tn Heb “guard your tongue from evil.”
23. Psalm 34:13 tn Heb “and your lips from speaking deception.”
24. Psalm 34:14 tn Or “do good.”
25. Psalm 34:14 tn Heb “seek peace and pursue it.”
26. Psalm 34:15 tn Heb “the eyes of the Lord[are] toward the godly, and his ears [are] toward their cry for help.”
27. Psalm 34:16 tn Heb “the face of the Lord[is] against the doers of evil to cut off from the earth memory of them.”
28. Psalm 34:17 tn Heb “they” (i.e., the godly mentioned in v. 15).
29. Psalm 34:17 tn The three perfect verbal forms are taken in a generalizing sense in v. 17 and translated with the present tense (note the generalizing mood of vv. 18-22).
30. Psalm 34:18 tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the oppressed and needy.
31. Psalm 34:18 tn Heb “the crushed in spirit.”
32. Psalm 34:19 tn The Hebrew text uses the singular form; the representative or typical godly person is envisioned.
33. Psalm 34:19 tn Or “trials.”
34. Psalm 34:19 tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the godly.
35. Psalm 34:19 tn Heb “him,” agreeing with the singular form in the preceding line.
36. Psalm 34:20 tn The Hebrew participial form suggests such protection is characteristic.
37. Psalm 34:20 tn That is, he protects the godly from physical harm.
38. Psalm 34:20 sn Not one of them is broken. The author of the Gospel of John saw a fulfillment of these words in Jesus’ experience on the cross (see John 19:31-37), for the Roman soldiers, when they saw that Jesus was already dead, did not break his legs as was customarily done to speed the death of crucified individuals. John’s use of the psalm seems strange, for the statement in its original context suggests that the Lord protects the godly from physical harm. Jesus’ legs may have remained unbroken, but he was brutally and unjustly executed by his enemies. John seems to give the statement a literal sense that is foreign to its original literary context by applying a promise of divine protection to a man who was seemingly not saved by God. However, John saw in this incident a foreshadowing of Jesus’ ultimate deliverance and vindication. His unbroken bones were a reminder of God’s commitment to the godly and a sign of things to come. Jesus’ death on the cross was not the end of the story; God vindicated him, as John goes on to explain in the following context (John 19:38-20:18).
39. Psalm 34:21 tn Heb “evil kills the wicked [one].” The singular form is representative; the typical evil person is envisioned. The Hebrew imperfect verbal form draws attention to the typical nature of the action.
40. Psalm 34:21 tn Heb “are guilty,” but the verb is sometimes used metonymically with the meaning “to suffer the consequences of guilt,” the effect being substituted for the cause.
41. Psalm 34:22 tn Heb “redeems the life of his servants.” The Hebrew participial form suggests such deliverance is characteristic.
42. Psalm 34:22 tn “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 2:12; 5:11-12; 31:19).

Early Christology (the branch of theology relating to the person, nature, and role of Christ) is the highest Christology. This means that what the earliest followers of Jesus taught His words, nature, and role most accurately (i.e. compared to later writings, Gnostic writings/“gospels,” etc). Here we have an example of an early church letter authored by Jesus’s 1/2 brother, Jude, in the mid-60’s A.D. which provides crucial information regarding advocating the essential doctrine (Christology) of “the Faith.”

Prior to Jesus’s death and resurrection, it is recorded that Jesus’s family had asked him not to teach in their hometown…stating that he was ”out of his mind“ (Mark 3:21). However, just like his brother ”James the Just” (the author of the NT book entitled, James), Jude too saw the resurrected Jesus and believed! To the authors and writers of the New Testament letters, Jesus was the Messiah…God’s only Son! He is Lord! He is who he claimed to be, and these men attested to it. We should too!

Jude

Salutation

¹ From Jude,^[a] a slave^[b] of Jesus Christ and brother of James,^[c] to those who are called, wrapped in the love of^[d] God the Father and kept for^[e] Jesus Christ. ² May mercy, peace, and love be lavished on you!^[f]

Condemnation of the False Teachers

³ Dear friends, although I have been eager to write to you^[g] about our common salvation, I now feel compelled^[h] instead to write to encourage^[i] you to contend earnestly^[j] for the faith^[k] that was once for all^[l] entrusted to the saints.^[m] 4 For certain men^[n] have secretly slipped in among you^[o]—men who long ago^[p]were marked out^[q] for the condemnation I am about to describe^[r]—ungodly men who have turned the grace of our God into a license for evil^[s] and who deny our only Master^[t] and Lord,^[u] Jesus Christ.

⁵ Now I desire to remind you (even though you have been fully informed of these facts^[v] once for all^[w]) that Jesus,^[x] having saved the^[y]people out of the land of Egypt, later^[z]destroyed those who did not believe. ⁶ You also know that^[aa] the angels who did not keep within their proper domain^[ab] but abandoned their own place of residence, he has kept^[ac] in eternal chains^[ad] in utter^[ae] darkness, locked up^[af] for the judgment of the great Day. ⁷ So also^[ag] Sodom and Gomorrah and the neighboring towns,^[ah] since they indulged in sexual immorality and pursued unnatural desire^[ai] in a way similar to^[aj] these angels,^[ak]are now displayed as an example by suffering the punishment of eternal fire.

⁸ Yet these men,^[al] as a result of their dreams,^[am] defile the flesh, reject authority,^[an] and insult^[ao] the glorious ones.^[ap] 9 But even^[aq]when Michael the archangel^[ar] was arguing with the devil and debating with him^[as]concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!” 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.^[at] 11 Woe to them! For they have traveled down Cain’s path,^[au] and because of greed^[av] have abandoned themselves^[aw] to^[ax]Balaam’s error; hence,^[ay] they will certainly perish^[az] in Korah’s rebellion. ¹² These men are^[ba] dangerous reefs^[bb] at your love feasts,^[bc] feasting without reverence,^[bd] feeding only themselves.^[be] They are^[bf] waterless^[bg]clouds, carried along by the winds; autumn trees without fruit^[bh]—twice dead,^[bi]uprooted; ¹³ wild sea waves,^[bj] spewing out the foam of^[bk] their shame;^[bl] wayward stars^[bm] for whom the utter depths of eternal darkness^[bn] have been reserved.

¹⁴ Now Enoch, the seventh in descent beginning with Adam,^[bo] even prophesied of them,^[bp] saying, “Look! The Lord is coming^[bq]with thousands and thousands^[br] of his holy ones, ¹⁵ to execute judgment on^[bs] all, and to convict every person^[bt] of all their thoroughly ungodly deeds^[bu] that they have committed,^[bv] and of all the harsh words that ungodly sinners have spoken against him.”^[bw] 16 These people are grumblers and^[bx] fault-finders who go^[by] wherever their desires lead them,^[bz] and they give bombastic speeches,^[ca] enchanting folks^[cb] for their own gain.^[cc]

Exhortation to the Faithful

¹⁷ But you, dear friends—recall the predictions^[cd] foretold by the apostles of our Lord Jesus Christ.^[ce] 18 For they said to you, “At the end of time^[cf] there will come^[cg]scoffers, propelled by their own ungodly desires.”^[ch] 19 These people are divisive,^[ci]worldly,^[cj] devoid of the Spirit.^[ck] 20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit,^[cl]21 maintain^[cm] yourselves in the love of God, while anticipating^[cn] the mercy of our Lord Jesus Christ that brings eternal life.^[co] 22 And have mercy on those who waver; ²³ save^[cp]others by snatching them out of the fire; have mercy^[cq] on others, coupled with a fear of God,^[cr] hating even the clothes stained^[cs] by the flesh.^[ct]

Final Blessing

²⁴ Now to the one who is able to keep you from falling,^[cu] and to cause you to stand, rejoicing,^[cv] without blemish^[cw] before his glorious presence,^[cx] 25 to the only God our Savior through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time, and now, and for all eternity. Amen.

Footnotes

1. Jude 1:1 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.
2. Jude 1:1 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. One good 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. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. 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.”
3. Jude 1:1 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.
4. Jude 1:1 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.”
5. Jude 1:1 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 (tēreō) 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.
6. Jude 1:2 tn Grk “may mercy and peace and love be multiplied to you.”
7. Jude 1:3 tn Grk “while being quite diligent to write to you,” or “while making all haste to write to you.” Two issues are at stake: (1) whether σπουδή (spoudē) here means diligence, eagerness, or haste; (2) whether ποιούμενος γράφειν (poioumenos graphein) is to be taken conatively (“I was about to write”) or progressively (“I was writing”). Without knowing more of the background, it is difficult to tell which option is to be preferred.
8. Jude 1:3 tn Grk “I had the necessity.” The term ἀνάγκη (anankē, “necessity”) often connotes urgency or distress. In this context, Jude is indicating that the more comprehensive treatment about the faith shared between himself and his readers was not nearly as urgent as the letter he found it now necessary to write.
9. Jude 1:3 tn Grk “encouraging.” Παρακαλῶν(parakalōn) is most likely a telic participle. In keeping with other participles of purpose, it is present tense and occurs after the main verb.
10. Jude 1:3 tn The verb ἐπαγωνίζομαι(epagōnizomai) is an intensive form of ἀγωνίζομαι (agōnizomai). As such, the notion of struggling, fighting, contending, etc. is heightened.
11. Jude 1:3 tn Τῇ πίστει (tē pistei) here is taken as a dative of advantage (“on behalf of the faith”).sn The term “faith” has a variety of meanings in the NT. Here, the faith refers to the doctrinal content embraced by believers rather than the act of believing (see BDAG 820 s.v. 3). Rather than discuss the points of agreement that Jude would have with these believers, because of the urgency of the present situation he must assume that these believers were well grounded and press on to encourage them to fight for this common belief.
12. Jude 1:3 sn The adverb once for all (ἅπαξ, hapax) seems to indicate that the doctrinal convictions of the early church had been substantially codified. That is to say, Jude could appeal to written documents of the Christian faith in his arguments with the false teachers. Most likely, these documents were the letters of Paul and perhaps one or more gospels. First and Second Peter may also have been among the documents Jude has in mind (see also the note on the phrase entrusted to the saints in this verse).
13. Jude 1:3 sn I now feel compelled instead…saints. Apparently news of some crisis has reached Jude, prompting him to write a different letter than what he had originally planned. A plausible scenario (assuming authenticity of 2 Peter or at least that there are authentic Petrine snippets in it) is that after Peter’s death, Jude intended to write to the same Gentile readers that Peter had written to (essentially, Paul’s churches). Jude starts by affirming that the gospel the Gentiles had received from Paul was the same as the one the Jewish Christians had received from the other apostles (our common salvation). But in the midst of writing this letter, Jude felt that the present crisis deserved another, shorter piece. The crisis, as the letter reveals, is that the false teachers whom Peter prophesied have now infiltrated the church. The letter of Jude is thus an ad hoc letter, intended to confirm the truth of Peter’s letter and encourage the saints to ground their faith in the written documents of the nascent church, rather than listen to the twisted gospel of the false teachers. In large measure, the letter of Jude illustrates the necessity of clinging to the authority of scripture as opposed to those who claim to be prophets.
14. Jude 1:4 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.
15. Jude 1:4 tn “Among you” is not in the Greek text, but is obviously implied.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.
16. Jude 1:4 tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.
17. Jude 1:4 tn Grk “written about.”
18. Jude 1:4 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.
19. Jude 1:4 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).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.
20. Jude 1:4 tc Most later witnesses (P^vid Ψ 5 88 1175 1611 1735 2492 M sy) have θεόν(theon, “God”) after δεσπότην (despotēn, “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 (despotēs) was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (P^72,78 א A B C 0251 33 81 323 436 442 1241 1243 1739 2344 alco) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.sn The Greek term for Master(δεσπότης, despotēs) 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 δεσπότηςis 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.
21. Jude 1:4 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
22. Jude 1:5 tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidotas) is an implied ὑμᾶς(humas), 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.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.
23. Jude 1:5 tc The textual history of Jude 5 is quite complex for two separate but overlapping problems. There are different ways to group these. The NA²⁸ apparatus, for example, lists 13 variants for “(…once for all) that Jesus, having saved the people.” The tc notes will treat the clause separately from its subject. Here the clause will be treated; in the next tc note the subject will be. Some translations take ἅπαξ(hapax) 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 (hoti) clause. The reading of NA²⁷, πάντα ὅτι [ὁ] κύριος ἅπαξ(panta hoti [ho] kurios hapax), suggests this interpretation (though with “the Lord” instead of “Jesus”). ἅπαξ is found before λαόν (laon) as part of the ὅτι clause in א C* Ψ 88 442 630 1241 1243 1505 1611 1739^txt1846 1881 2492 co. But the particle is found before the ὅτι clause in most witnesses, including several significant ones (P⁷² A B C² 5 33 81 307 436 623 642 1175 1735 [1739^v.l.] 2344 M 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, sōsas). The NA²⁸ text now has the adverb before the ὅτι-clause, just as the Greek text behind the NET translation does.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.
24. Jude 1:5 tc The reading ᾿Ιησοῦς (Iēsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel (the NA²⁷ has “the Lord” instead of “Jesus”). However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 88 322 424^c 665 915 1241 (1735: “the Lord Jesus”) 1739 1881 2298 2344 vg co eth Or^1739mg Cyr Hier Bede), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (theos, “God”) for ᾿Ιησοῦς(though P⁷² has the intriguing reading θεὸς Χριστός [theos Christos, “God Christ”] for ᾿Ιησοῦς). As difficult as the reading ᾿Ιησοῦςis, 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. The NA²⁸ text now also reads Ιησοῦς. For defense of this reading, see Philipp Bartholomä, “Did Jesus Save the People out of Egypt: A Re-examination of a Textual Problem in Jude 5, ” NovT 50 (2008): 143-58.sn The construction our Master and Lord, Jesus Christ in v. 4follows 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.
25. Jude 1:5 tn Or perhaps “a,” though this is less likely.
26. Jude 1:5 tn Grk “the second time.”
27. Jude 1:6 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.
28. Jude 1:6 tn Grk “who did not keep their own domain.”sn The idea is that certain angelsacted improperly, going outside the bounds prescribed by God (their proper domain).
29. Jude 1:6 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.
30. Jude 1:6 sn In 2 Pet 2:4 a less common word for chains is used.
31. Jude 1:6 tn The word ζόφος (zophos, “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.
32. Jude 1:6 tn The words “locked up” are not in Greek, but are expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).
33. Jude 1:7 tn Grk “as.”
34. Jude 1:7 tn Grk “the towns [or cities] surrounding them.”
35. Jude 1:7 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 (heteros; “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 (apelthousai, “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.
36. Jude 1:7 tn Or “in the same way as.”
37. Jude 1:7 tn “Angels” is not in the Greek text, but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.
38. Jude 1:8 tn The reference is now to the false teachers.
39. Jude 1:8 tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (houtoi, “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.
40. Jude 1:8 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.”
41. Jude 1:8 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.”
42. Jude 1:8 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 2:11and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them).
43. Jude 1:9 tn The word “even” is not in Greek; it is implied by the height of the contrast.
44. Jude 1:9 sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.
45. Jude 1:9 tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”
46. Jude 1:10 tn Or “they should naturally comprehend.” The present tense in this context may have a conative force. 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.
47. Jude 1:11 tn Or “they have gone the way of Cain.”
48. Jude 1:11 tn Grk “for wages.”
49. Jude 1:11 tn The verb ἐκχέω (ekcheō) 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).
50. Jude 1:11 tn Or “in.”
51. Jude 1:11 tn Grk “and.” See note on “perish” later in this verse.
52. Jude 1:11 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).
53. Jude 1:12 tn Grk “these are the men who are.”
54. Jude 1:12 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 [spilas] 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.
55. Jude 1:12 tc Several witnesses (A C^vid 88 1243 1846 2492 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatais, “deceptions”) for ἀγάπαις (agapais, “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and makes much better sense in the context; it should therefore be considered authentic.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.
56. Jude 1:12 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.
57. Jude 1:12 tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainō) 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.
58. Jude 1:12 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.
59. Jude 1:12 tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).
60. Jude 1:12 sn The imagery portraying the false teachers as autumn trees without fruithas 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.
61. Jude 1:12 tn Grk “having died twice.”snTwice 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).
62. Jude 1:13 tn Grk “wild waves of the sea.”
63. Jude 1:13 tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζωsuggests 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.”
64. Jude 1:13 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.
65. Jude 1:13 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.
66. Jude 1:13 tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.
67. Jude 1:14 tn Grk “the seventh from Adam.”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.
68. Jude 1:14 tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi(dative of disadvantage).
69. Jude 1:14 tn Grk “has come,” a proleptic aorist.
70. Jude 1:14 tn Grk “ten thousands.” The word μυριάς (murias), 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.
71. Jude 1:15 tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).
72. Jude 1:15 tn Or “soul.”
73. Jude 1:15 tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.
74. Jude 1:15 tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebeō) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.
75. Jude 1:15 sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.
76. Jude 1:16 tn “And” is not in Greek, but is supplied for the sake of English style.
77. Jude 1:16 tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.
78. Jude 1:16 tn Grk “(who go/going) according to their own lusts.”
79. Jude 1:16 tn Grk “and their mouth speaks bombastic things.”sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6.
80. Jude 1:16 sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.
81. Jude 1:16 tn Or “to their own advantage.”
82. Jude 1:17 tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.
83. Jude 1:17 sn This verse parallels 2 Pet 3:2both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostlesspeak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.
84. Jude 1:18 tc The ὅτι (hoti) before ἐπ᾿ ἐσχάτου χρόνου (ep eschatou chronou, “at the end of time”), found in the NA²⁷ text, can either be translated as “that” or left untranslated as a marker of direct discourse. The NA²⁸ has dropped the ὅτι, though with a diamond preceding it in the apparatus indicating a toss-up on the initial wording. Without the conjunction, direct discourse is surely meant, and with it it is just as likely as indirect discourse. The translation above makes no decision on the presence or absence of the conjunction, but renders either variant as direct discourse.
85. Jude 1:18 tn Grk “be.”
86. Jude 1:18 tn Grk “going according to their own desires of ungodliness.”sn Jude cites 2 Pet 3:3, changing a few of the words among other things, cleaning up the syntax, conforming it to Hellenistic style.
87. Jude 1:19 tn Grk “these are the ones who cause divisions.”
88. Jude 1:19 tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).
89. Jude 1:19 tn Grk “not having [the] Spirit.”snThe phrase devoid of the Spirit may well indicate Jude’s and Peter’s assessment of the spiritual status of the false teachers. Those who do not have the Spirit are clearly not saved.
90. Jude 1:20 tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21(“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.
91. Jude 1:21 tn Or “keep.”
92. Jude 1:21 tn Or “waiting for.”
93. Jude 1:21 tn Grk “unto eternal life.”
94. Jude 1:23 tn Grk “and save.”
95. Jude 1:23 tn Grk “and have mercy.”
96. Jude 1:23 tn Grk “with fear.” But as this contrasts with ἀφόβως (aphobōs) in v. 12(without reverence), the posture of the false teachers, it most likely refers to reverence for God.sn Joining a fear of Godto mercy is an important balance when involved in disciplinary action. On the one hand, being merciful without fear can turn to unwarranted sympathy for the individual, absolving him of personal responsibility, but fearing God without showing mercy can turn into personal judgment and condemnation.
97. Jude 1:23 sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.
98. Jude 1:23 tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.
99. Jude 1:24 tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.
100. Jude 1:24 tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”
101. Jude 1:24 tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.
102. Jude 1:24 tn Or “in the presence of his glory,” “before his glory.”

Essential Christian Doctrine

Early Christology with Dr. Gary Habermas