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1 Peter 2:13-5:14
New English Translation

Submission to Authorities

13 Be subject to every human institution[a] for the Lord’s sake, whether to a king as supreme 14 or to governors as those he commissions[b] to punish wrongdoers and praise[c] those who do good. 15 For God wants you[d] to silence the ignorance of foolish people by doing good. 16 Live[e] as free people, not using your freedom as a pretext for evil, but as God’s slaves.[f] 17 Honor all people, love the family of believers,[g] fear God, honor the king.

18 Slaves,[h] be subject[i] to your masters with all reverence, not only to those who are good and gentle, but also to those who are perverse. 19 For this finds God’s favor,[j] if because of conscience toward God[k] someone endures hardships in suffering unjustly. 20 For what credit is it if you sin and are mistreated and endure it? But if you do good and suffer and so endure, this finds favor with God.[l] 21 For to this you were called, since Christ also suffered for you, leaving an example for you to follow in his steps. 22 He[m] committed no sin nor was deceit found in his mouth.[n] 23 When he was maligned, he[o] did not answer back; when he suffered, he threatened[p] no retaliation,[q] but committed himself to God[r] who judges justly. 24 He[s] himself bore our sins[t] in his body on the tree, that we may cease from sinning[u] and live for righteousness. By his[v] wounds[w] you were healed.[x] 25 For you were going astray like sheep[y] but now you have turned back to the shepherd and guardian of your souls.

Wives and Husbands

3 In the same way, wives, be subject to your own husbands. Then,[z] even if some are disobedient to the word, they will be won over without a word by the way you live,[aa] 2 when they see your pure and reverent conduct.[ab] 3 Let your[ac] beauty[ad] not be external—the braiding of hair and wearing of gold jewelry[ae] or fine clothes— 4 but the inner person[af] of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God’s sight. 5 For in the same way the holy women who hoped in God long ago adorned themselves by being subject to their husbands, 6 like Sarah who obeyed[ag] Abraham, calling him lord. You become her children[ah] when you do what is good and have no fear in doing so.[ai] 7 Husbands, in the same way, treat your wives with consideration as the weaker partners and show them honor[aj] as fellow heirs of the grace of life. In this way nothing will hinder your prayers.[ak]

Suffering for Doing Good

8 Finally, all of you be harmonious,[al] sympathetic, affectionate, compassionate, and humble. 9 Do not return evil for evil or insult for insult, but instead bless[am] others[an] because you were called to inherit a blessing. 10 For

the one who wants to love life and see good days must keep[ao] his tongue from evil and his lips from uttering deceit.
11 And he must turn away from evil and do good;
he must seek peace and pursue it.
12 For the eyes of the Lord are[ap] upon the righteous and his ears are open to their prayer.
But the Lord’s face is against those who do evil.[aq]

13 For[ar] who is going to harm you if you are devoted to what is good? 14 But in fact, if you happen to suffer[as] for doing what is right,[at] you are blessed. But do not be terrified of them[au] or be shaken.[av] 15 But set Christ[aw] apart[ax] as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess.[ay] 16 Yet do it with courtesy and respect,[az] keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you.[ba] 17 For it is better to suffer for doing good, if God wills it,[bb] than for doing evil.

18 [bc] Because Christ also suffered[bd] once for sins,
the just for the unjust,[be]
to bring you to God,
by being put to death in the flesh
but[bf] by being made alive in the spirit.[bg]
19 In it[bh] he went and preached to the spirits in prison,[bi]

20 after they were disobedient long ago[bj] when God patiently waited[bk] in the days of Noah as an ark was being constructed. In the ark[bl] a few, that is eight souls, were delivered through water. 21 And this prefigured baptism, which now saves you[bm]—not the washing off of physical dirt[bn] but the pledge[bo] of a good conscience to God—through the resurrection of Jesus Christ, 22 who went into heaven and is at the right hand of God[bp] with angels and authorities and powers subject to him.[bq]

4 So, since Christ suffered[br] in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin,[bs] 2 in that he spends the rest of his time[bt] on earth concerned about the will of God and not human desires. 3 For the time that has passed was sufficient for you to do what the non-Christians[bu] desire.[bv] You lived then[bw] in debauchery, evil desires, drunkenness, carousing, drinking bouts,[bx] and wanton idolatries.[by] 4 So[bz] they are astonished[ca] when you do not rush with them into the same flood of wickedness, and they vilify you.[cb] 5 They will face a reckoning before[cc] Jesus Christ[cd] who stands ready to judge the living and the dead. 6 Now it was for this very purpose[ce] that the gospel was preached to those who are now dead,[cf] so that though[cg] they were judged in the flesh[ch] by human standards[ci] they may live spiritually[cj] by God’s standards.[ck]

Service, Suffering, and Judgment

7 For the culmination of all things is near. So be self-controlled and sober-minded for the sake of prayer.[cl] 8 Above all keep[cm] your love for one another fervent,[cn] because love covers a multitude of sins.[co] 9 Show hospitality[cp] to one another without complaining. 10 Just as each one has received a gift, use it to serve one another[cq] as good stewards of the varied grace of God. 11 Whoever speaks, let it be with[cr] God’s words.[cs] Whoever serves, do so with the strength[ct] that God supplies, so that in everything God will be glorified through Jesus Christ. To him belong[cu] the glory and the power forever and ever. Amen.

12 Dear friends, do not be astonished[cv] that a trial by fire is occurring among you,[cw] as though something strange were happening to you. 13 But rejoice in the degree that you have shared in the sufferings of Christ, so that when his glory is revealed[cx] you may also rejoice and be glad.[cy] 14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory,[cz] who is the Spirit of God,[da] rests[db] on you. 15 But let none of you suffer as a murderer or thief or criminal or as a troublemaker.[dc] 16 But if you suffer as a Christian,[dd] do not be ashamed, but glorify[de] God that you bear such a name.[df] 17 For it is time for judgment to begin, starting with the house[dg] of God. And if it starts with us, what will be the fate[dh] of those who are disobedient to the gospel of God? 18 And if the righteous are barely saved, what will become of[di] the ungodly and sinners?[dj] 19 So then let those who suffer according to the will of God entrust their souls to a faithful Creator as they do good.[dk]

Leading and Living in God’s Flock

5 So as your fellow elder and a witness of Christ’s sufferings and as one who shares in the glory that will be revealed, I urge the elders among you: 2 Give a shepherd’s care to[dl] God’s flock among you, exercising oversight[dm] not merely as a duty[dn] but willingly under God’s direction,[do] not for shameful profit but eagerly. 3 And do not lord it over[dp] those entrusted to you,[dq] but be examples to the flock. 4 Then[dr] when the Chief Shepherd appears, you will receive the crown of glory that never fades away.

5 In the same way, you who are younger,[ds] be subject to the elders. And all of you, clothe yourselves with humility toward one another, because God opposes the proud but gives grace to the humble.[dt] 6 And God will exalt you in due time,[du] if you humble yourselves under his mighty hand[dv] 7 by casting[dw] all your cares[dx] on him because he cares for you. 8 Be sober and alert. Your enemy the devil, like a roaring lion,[dy] is on the prowl looking for someone[dz] to devour. 9 Resist him,[ea] strong in your faith, because you know[eb] that your brothers and sisters[ec] throughout the world[ed] are enduring[ee] the same kinds of suffering.[ef] 10 And, after you have suffered for a little while, the God of all grace who called you to his eternal glory in Christ[eg] will himself restore, confirm, strengthen, and establish you.[eh] 11 To him belongs[ei] the power forever. Amen.

Final Greetings

12 Through Silvanus,[ej] whom I know to be a faithful brother,[ek] I have written to you briefly, in order to encourage you and testify[el] that this is the true grace of God. Stand fast in it.[em] 13 The church[en] in Babylon,[eo] chosen together with you,[ep] greets you, and so does Mark, my son. 14 Greet one another with a loving kiss.[eq] Peace to all of you who are in Christ.[er]

Footnotes

  1. 1 Peter 2:13 tn Or “every human being”; Grk “every human creation,” denoting either everything created for mankind (NRSV mg: “every institution ordained for human beings”) or every creature who is human. The meaning of the verb “be subject” and the following context supports the rendering adopted in the text.
  2. 1 Peter 2:14 tn Grk “those sent by him.”
  3. 1 Peter 2:14 tn Grk “for the punishment…and the praise.”
  4. 1 Peter 2:15 tn Grk “because thus it is God’s will.”
  5. 1 Peter 2:16 tn There is no main verb in this verse, but it continues the sense of command from v. 13, “be subject…, as free people…not using…but as slaves of God.”
  6. 1 Peter 2:16 tn Traditionally, “servants” or “bondservants.” 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.). 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.”
  7. 1 Peter 2:17 tn Grk “love the brotherhood.” The Greek term “brotherhood” is used in a broad sense to connote familial relationships within the family of God. BDAG 19 s.v. ἀδελφότης 1 suggests “a fellowship,” but in the present context “love the fellowship of believers” could be taken to mean “love to participate in fellowship with believers,” whereas the present verse suggests the Christian community as a whole, in familial terms, is in view. This same word occurs in 5:9; there it has been translated “brothers and sisters.”
  8. 1 Peter 2:18 tn The Greek term here is οἰκέτης (oiketēs), often used of a servant in a household (who would have been a slave).
  9. 1 Peter 2:18 tn Grk “being subject,” but continuing the sense of command from vs. 13.
  10. 1 Peter 2:19 tn Grk “For this [is] favor/grace,” used as a metonymy of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2). Cf. 1 Pet 2:20.
  11. 1 Peter 2:19 tc The expression “consciousness/conscience of God” (συνείδησιν θεοῦ; suneidēsin theou) is unusual, occurring only here in the NT. Because θεοῦ was liable to misinterpretation, several witnesses altered the text, either replacing it with ἀγαθήν (agathēn; C Ψ 323 442 614 630 945 1175 1241 1243 1505 1611 1739 1852 2492 sy) or expanding the expression by adding ἀγαθήν before θεοῦ (P72 [A* 33 2344] 81). Replacing θεοῦ with ἀγαθήν conforms to other NT phrases, notably in this same letter (Acts 23:1; 1 Tim 1:5, 19; 1 Pet 3:16, 21), suggesting that such a reading is motivated. The reading θεοῦ, however, has superior support (א Ac B P 049 5 436 1735 M lat co), and best explains the rise of the others.tn Grk “conscious(ness) of God,” an awareness of God and allegiance to him.
  12. 1 Peter 2:20 tn Grk “For this [is] favor/grace with God,” used as a metonymy as in vs. 19 of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2).
  13. 1 Peter 2:22 tn Grk “who,” referring to Christ and applying the quotations from Isa 53 to him. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  14. 1 Peter 2:22 sn A quotation from Isa 53:9.
  15. 1 Peter 2:23 tn Grk “who being maligned,” continuing the reference to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  16. 1 Peter 2:23 tn Grk “he did not threaten, but.”
  17. 1 Peter 2:23 sn An allusion to Isa 53:7.
  18. 1 Peter 2:23 tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.
  19. 1 Peter 2:24 tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  20. 1 Peter 2:24 sn A quotation from Isa 53:4, 12.
  21. 1 Peter 2:24 tn The verb ἀπογίνομαι (apoginomai) occurs only here in the NT. It can have a literal meaning (“to die”; L&N 74.27) and a figurative meaning (“to cease”; L&N 68.40). Because it is opposite the verb ζάω (zaō, “to live”), many argue that the meaning of the verb here must be “die” (so BDAG 108 s.v.), but even so literal death would not be in view. “In place of ἀποθνῃσκιεν, the common verb for ‘die,’ ἀπογινεθαι serves Peter as a euphemism, with the meaning ‘to be away’ or ‘to depart’” (J. R. Michaels, 1 Peter [WBC 49], 148). It is a metaphorical way to refer to the decisive separation from sin Jesus accomplished for believers through his death; the result is that believers “may cease from sinning.”
  22. 1 Peter 2:24 tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  23. 1 Peter 2:24 tn Grk the singular: “wound”; “injury.”
  24. 1 Peter 2:24 sn A quotation from Isa 53:5.
  25. 1 Peter 2:25 sn A quotation from Isa 53:6.
  26. 1 Peter 3:1 tn Grk “that…they may be won over,” showing the purpose of “being subject” (vs. 1b). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  27. 1 Peter 3:1 tn Grk “by the wives’ behavior.”
  28. 1 Peter 3:2 tn Grk “behavior,” the same word translated “the way you live” in vs. 1.
  29. 1 Peter 3:3 tn Grk “whose,” referring to the wives.
  30. 1 Peter 3:3 tn Or “adornment.”
  31. 1 Peter 3:3 tn The word “jewelry” is not in the Greek text, but has been supplied to indicate that gold ornaments or jewelry is intended; otherwise the reader might assume wearing gold-colored clothing was forbidden.
  32. 1 Peter 3:4 tn Grk “the hidden man.” KJV’s “the hidden man of the heart,” referring to a wife, could be seriously misunderstood by the modern English reader.
  33. 1 Peter 3:6 tn Grk “as Sarah obeyed.”
  34. 1 Peter 3:6 tn Grk “whose children you become.”
  35. 1 Peter 3:6 tn Grk “doing good and not fearing any intimidation.”
  36. 1 Peter 3:7 tn Grk “living together according to knowledge, as to the weaker, female vessel.” The primary verbal ideas of v. 7 are contained in participles (“living together…showing honor”) but they continue the sense of command from the previous paragraphs.
  37. 1 Peter 3:7 tn Grk “so that your prayers may not be hindered.” Because of the length and complexity of the Greek, this clause was translated as a separate sentence.
  38. 1 Peter 3:8 tn There is no main verb in this verse (Grk “Finally, all [ ] harmonious”), but it continues the sense of command from the previous paragraphs.
  39. 1 Peter 3:9 tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.
  40. 1 Peter 3:9 tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.
  41. 1 Peter 3:10 tn Grk “stop.”
  42. 1 Peter 3:12 tn The verbs are implied but not expressed in this verse: “the Lord’s eyes [ ] on the righteous and his ears [ ] to their prayer, but his face [ ] against those who do evil.”
  43. 1 Peter 3:12 sn Verses 10-12 are a quotation from Ps 34:12-16.
  44. 1 Peter 3:13 tn Here καί (kai) has been translated as “For” to indicate that what follows gives an explanation.
  45. 1 Peter 3:14 sn The Greek construction here implies that such suffering was not the norm, even though it could happen, and in fact may well have happened to some of the readers (cf. 4:4, 12-19).
  46. 1 Peter 3:14 tn Grk “because of righteousness.”
  47. 1 Peter 3:14 tn Grk “do not fear their fear,” referring to those who cause their suffering. The phrase “their fear” may mean “what they fear” (subjective genitive), but in a situation of persecution it more likely means “fear of them” (objective genitive).
  48. 1 Peter 3:14 sn A quotation from Isa 8:12.
  49. 1 Peter 3:15 tc Most later mss, including some significant ones (P 5 81 436 442 1735 2344 2492 M) have θεόν (theon, “God”) instead of Χριστόν (Christon; “Christ”) here. But Χριστόν is widely supported by excellent and early witnesses (P72 א A B C Ψ 33 1175 1243 1611 1739 1852 latt sy co), and as a less common idiom better explains the rise of the other reading.
  50. 1 Peter 3:15 tn Or “sanctify Christ as Lord.”
  51. 1 Peter 3:15 tn Grk “the hope in you.”
  52. 1 Peter 3:16 tn Grk “but with courtesy and respect,” continuing the command of v. 15. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  53. 1 Peter 3:16 tn Grk “when you are spoken against.”
  54. 1 Peter 3:17 tn Grk “if the will of God should will it.” As in 3:14 the Greek construction here implies that suffering for doing good was not what God normally willed, even though it could happen, and in fact may have happened to some of the readers (cf. 4:4, 12-19).
  55. 1 Peter 3:18 sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
  56. 1 Peter 3:18 tc The variants here are legion (B. M. Metzger produces eight variants in a nice layout of the evidence [TCGNT 622]). Most of these variants involve pronouns, prepositions, or word order changes, but the major problem involves whether Christ “suffered” (ἔπαθεν, epathen) or “died” (ἀπέθανεν, apethanen). The witnesses that read ἀπέθανεν are P72 א*,2 A Cvid Ψ 0285 5 436 442 614 630 945 1175 1241 1243 1505 1611 1735 1739 1852 2344; the witnesses that read ἔπαθεν are B L P 81 2492 M. Although the external evidence slightly favors ἀπέθανεν, such may be a secondary reading. Intrinsically, ἔπαθεν both fits the context better, especially the verbal link between v. 17 and v. 18 (note in particular the introductory causal ὅτι [hoti, “because”] and the emphatic καί [kai, “also”]), and fits the author’s style (1 Peter never uses ἀποθνῄσκω [apothnēskō], but uses πάσχω [paschō] 11 other times, more than any other NT book). However, scribes would most likely realize this, and might conform the verb in v. 18 to the author’s typical usage. It may be argued, however, that scribes tended to alter the text in light of more common NT idioms, and did not have as much sensitivity to the literary features in the immediate context. In this instance, it may not be insignificant that the NT collocates ἀποθνῄσκω with ἁμαρτία (hamartia, “sin”) seven other times, though only once (1 Cor 15:3) with a meaning similar to what would be demanded here, but collocates πάσχω with ἁμαρτία in only one other place, 1 Pet 4:1, where the meaning also detours from what is seen here. All in all, a decision is difficult, but ἔπαθεν is to be preferred slightly.
  57. 1 Peter 3:18 sn The reference to the just suffering for the unjust is an allusion to Isa 53:11-12.
  58. 1 Peter 3:18 tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.
  59. 1 Peter 3:18 sn Put to death in the flesh…made alive in the spirit. The contrast of flesh and spirit is not between two parts of Christ’s person (material versus immaterial) but between two broader modes of existence: the realm of unregenerate earthly life versus eternal heavenly life. The reference may not be to the Holy Spirit directly, but indirectly, since the Spirit permeates and characterizes the spiritual mode of existence. However, ExSyn 343 (n. 76) states “It is often objected that the Holy Spirit cannot be in view because the two datives of v 18 (σαρκί, πνεύματι [sarki, pneumati]) would then have a different syntactical force (sphere, means). But if 1 Pet 3:18 is a hymnic or liturgical fragment, this can be no objection because of ‘poetic license’: poetry is replete with examples of grammatical and lexical license, not the least of which is the use of the same morpho-syntactic categories, in parallel lines, with entirely different senses (note, e.g., the dat. expressions in 1 Tim 3:16).”
  60. 1 Peter 3:19 tn Grk “in which.” ExSyn 343 notes: “The antecedent of the RP [relative pronoun] is by no means certain. Some take it to refer to πνεύματι immediately preceding, the meaning of which might be either the Holy Spirit or the spiritual state. Others see the phrase as causal (‘for which reason,’ ‘because of this’), referring back to the entire clause, while still other scholars read the phrase as temporal (if so, it could be with or without an antecedent: ‘on which occasion’ or ‘meanwhile’). None of these options is excluded by syntax. It may be significant, however, that every other time ἐν ᾧ is used in 1 Peter it bears an adverbial/conjunctive force (cf. 1:6; 2:12; 3:16 [here, temporal]; 4:4).” Also, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  61. 1 Peter 3:19 sn And preached to the spirits in prison. The meaning of this preaching and the spirits to whom he preached are much debated. It is commonly understood to be: (1) Christ’s announcement of his victory over evil to the fallen angels who await judgment for their role in leading the Noahic generation into sin; this proclamation occurred sometime between Christ’s death and ascension; or (2) Christ’s preaching of repentance through Noah to the unrighteous humans, now dead and confined in hell, who lived in the days of Noah. The latter is preferred because of the temporal indications in v. 20a and the wider argument of the book. These verses encourage Christians to stand for righteousness and try to influence their contemporaries for the gospel in spite of the suffering that may come to them. All who identify with them and their Savior will be saved from the coming judgment, just as in Noah’s day.
  62. 1 Peter 3:20 tn This reflects a Greek participle, literally “having been disobedient formerly,” that refers to the “spirits” in v. 19. Many translations take this as adjectival describing the spirits (“who had once been disobedient”; cf. NASB, NIV, NKJV, NLT, NRSV, TEV), but the grammatical construction strongly favors an adverbial interpretation describing the time of the preaching, as reflected above.
  63. 1 Peter 3:20 tn Grk “the patience of God waited.”
  64. 1 Peter 3:20 tn Grk “in which,” referring to the ark; the referent (the ark) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  65. 1 Peter 3:21 tn Grk “which also, [as] an antitype, now saves you, [that is] baptism.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  66. 1 Peter 3:21 tn Grk “the removal of the dirt of the flesh,” where flesh refers to the physical make-up of the body with no moral connotations.
  67. 1 Peter 3:21 tn Or “response”; “answer.”
  68. 1 Peter 3:22 tn Grk “who is at the right hand…having gone into heaven.”
  69. 1 Peter 3:22 tn Grk “angels…having been subjected to him.”
  70. 1 Peter 4:1 tc Most mss (א2 A P 5 33 81 436 442 1175 1611 1852 M) add ὑπὲρ ἡμῶν (huper hēmōn, “for us”); others (א* 69 1505 syp) add ὑπὲρ ὑμῶν (huper humōn, “for you”), the first hand of א also has ἀποθανόντος (apothanontos, “since he died”) instead of παθόντος (pathontos, “since he suffered”). But the reading without ὑπὲρ ἡ/ὑμῶν best explains the rise of the other readings, for not only is there confusion as to which pronoun belongs here, but the longer readings, being clarifications, are evidently scribally motivated. The shortest reading is found in significant and early witnesses (P72 B C Ψ 323 1243 1739 sa) and is strongly preferred.
  71. 1 Peter 4:1 sn Has finished with sin. The last sentence in v. 1 may refer to Christ as the one who suffered in the flesh (cf. 2:21, 23; 3:18; 4:1a) and the latter part would then mean, “he has finished dealing with sin.” But it is more likely that it refers to the Christian who suffers unjustly (cf. 2:19-20; 3:14, 17). This shows that he has made a break with sin as vs. 2 describes.
  72. 1 Peter 4:2 tn This verse may give the purpose or result of their “arming” themselves as called for in v. 1b and then the translation would be: “so that you may spend the rest of your time…” But it is better to take it as explanatory of the last phrase in v. 1: what it means to be finished with sin.
  73. 1 Peter 4:3 tn Grk “the Gentiles,” used here of those who are not God’s people.
  74. 1 Peter 4:3 tn Grk “to accomplish the desire of the Gentiles.”
  75. 1 Peter 4:3 tn Grk “having gone along,” referring to the readers’ behavior in time past.
  76. 1 Peter 4:3 tn According to BDAG 857 s.v. πότος the term refers to a social gathering at which wine is served, hence “drinking parties” (cf. TEV, NASB). However, the collocation with the other terms in v. 4 suggests something less sophisticated and more along the lines of wild and frenzied drinking bouts.
  77. 1 Peter 4:3 tn The Greek words here all occur in the plural to describe their common practice in the past.
  78. 1 Peter 4:4 tn Grk “in/by which,” referring to the change of behavior described in v. 3. The unbelievers are astonished by the readers’ moral transformation. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  79. 1 Peter 4:4 tn Or “are surprised, are taken aback.” The same verb occurs in 4:12.
  80. 1 Peter 4:4 tn Grk “blaspheming,” giving the result of their astonishment. Here the target of their “blasphemy/vilification” is not God but the Christian.
  81. 1 Peter 4:5 tn Grk “give an account to.”
  82. 1 Peter 4:5 tn Grk “the one”; the referent (Jesus Christ) has been specified in the translation for clarity.
  83. 1 Peter 4:6 tn Grk “since for this purpose the gospel was preached even to the dead,” referring to the purpose described in the clause to follow in v. 6b.
  84. 1 Peter 4:6 sn In context the phrase those who are dead refers to those now dead who had accepted the gospel while they were still living and had suffered persecution for their faith. Though they “suffered judgment” in this earthly life (i.e., they died, in the midst of physical abuse from the ungodly), they will enjoy life from God in the spiritual, heavenly realm because of the gospel (v. 6b). It clearly does not assume a second chance for conversion offered to unbelievers who had died; why would Peter urge people to suffer in this life for the sake of the gospel if he believed that mercy would be extended to all the dead in the hereafter (cf. 2:7-8; 4:1-5, 12-19)?
  85. 1 Peter 4:6 tn Grk “so that they may be judged…but may live.” Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
  86. 1 Peter 4:6 tn Or “in their earthly lives,” since “flesh” here denotes the physical, earthly life. The phrase “in the flesh” is retained to preserve the links with 3:18 and 4:1 which use the same wording.
  87. 1 Peter 4:6 tn Grk “according to men.”
  88. 1 Peter 4:6 tn Grk “in spirit,” referring to the heavenly, eternal realm of existence (cf. 3:18).
  89. 1 Peter 4:6 tn Grk “according to God.”
  90. 1 Peter 4:7 tn Grk “for prayers.”
  91. 1 Peter 4:8 tn The primary verb of v. 8 is a participle (“having”) but it continues the sense of command from v. 7.
  92. 1 Peter 4:8 tn Or “constant.”
  93. 1 Peter 4:8 sn The statement of v. 8b, love covers a multitude of sins, is proverbial: It is quoted from Prov 10:12 (cf. Jas 5:20). It speaks of the forbearance that comes with love: Christian love is patient and forgiving toward the offenses of a fellow Christian (Matt 18:21-22; 1 Cor 13:4-7).
  94. 1 Peter 4:9 tn There is no main verb in this verse (“showing hospitality” translates the adjective φιλόξενοι [philoxenoi]), but it continues the sense of command from v. 7.
  95. 1 Peter 4:10 tn Grk “serving it to one another.” The primary verb is a participle but it continues the sense of command from v. 7.
  96. 1 Peter 4:11 tn Grk “if anyone speaks—as God’s words.”
  97. 1 Peter 4:11 tn Or “oracles.”
  98. 1 Peter 4:11 tn Grk “if anyone serves—with strength…”
  99. 1 Peter 4:11 tn Grk “is/are.”
  100. 1 Peter 4:12 tn Or “do not be surprised, taken aback.” The same verb occurs in 4:4.
  101. 1 Peter 4:12 tn Grk “at the burning among you, occurring to you for testing.”
  102. 1 Peter 4:13 tn Grk “in the revelation of his glory.”
  103. 1 Peter 4:13 tn The verb “be glad” is used also in 1:6 and 1:8. The verbs of v. 13b are used together in Matt 5:12 and Rev 19:7.
  104. 1 Peter 4:14 tc Many mss, some of them significant and early ([א] A P 33 81 323 945 1241 1739 pm bo), add καὶ δυνάμεως (kai dunameōs; “and of power”) here. The shorter reading is supported by P72 B K L Ψ 049 pm). Although the evidence is evenly divided, the longer reading looks to be an explanatory or liturgical expansion on the text and for this reason should be considered secondary.
  105. 1 Peter 4:14 tn Grk “the Spirit of glory and of God.”
  106. 1 Peter 4:14 sn A quotation taken from Isa 11:2.
  107. 1 Peter 4:15 tn The meaning of the Greek word used here is uncertain. It may mean “spy, informer,” “revolutionary,” or “defrauder, embezzler.” But the most likely meaning is “busybody, one who meddles in the affairs of others, troublesome meddler.” The translation given in the text is intended to suggest this general idea.
  108. 1 Peter 4:16 tn The verb is implied by the context but not expressed; Grk “but if as a Christian.”
  109. 1 Peter 4:16 tn These are third person imperatives in Greek (“if [one of you suffers] as a Christian, let him not be ashamed…let him glorify”), but have been translated as second person verbs since this is smoother English idiom.
  110. 1 Peter 4:16 tn Grk “in this name.”
  111. 1 Peter 4:17 tn Grk “to begin from the house.”
  112. 1 Peter 4:17 tn Or “the end.”
  113. 1 Peter 4:18 tn Grk “where will he appear.”
  114. 1 Peter 4:18 tn The personal references in v. 18 are generic singulars, but they have been changed to the plural in English to maintain consistency with the plurals of v. 17.sn A quotation from Prov 11:31 (LXX).
  115. 1 Peter 4:19 tn Grk “in doing good.”
  116. 1 Peter 5:2 tn Grk “shepherd,” “tend,” “pastor.”
  117. 1 Peter 5:2 tc A few significant and early witnesses mss (א* B sa) lack ἐπισκοποῦντες (episkopountes, “exercising oversight”), but the participle enjoys otherwise good ms support (P72 א2 A P Ψ 33 1739 M lat bo). A decision is difficult because normally the shorter reading is preferred, especially when found in excellent witnesses. However, in this instance the omission may be due to a hesitation among some scribes to associate oversight with elders, since the later church viewed overseer/bishop as a separate office from elder.
  118. 1 Peter 5:2 tn Or “not under compulsion/coercion.”
  119. 1 Peter 5:2 tn Grk “according to God.”
  120. 1 Peter 5:3 tn Grk “not as lording it over…but being examples.” The participles continue the command of v. 2 by describing how the shepherding should be carried out.
  121. 1 Peter 5:3 tn Grk “the ones allotted,” referring to those God has given over to their care.
  122. 1 Peter 5:4 tn Here καί (kai) has been translated as “Then” to reflect the logical sequence of events.
  123. 1 Peter 5:5 sn In this context younger and elder are terms that combine two meanings: relative age and an official structure of leadership in the church. As in v. 1, elder here denotes those who exercise spiritual leadership, who for the most part are older in years. Likewise younger means the rest of the community, who for the most part are younger in age, who are urged to accept the authority of their leaders.
  124. 1 Peter 5:5 sn A quotation from Prov 3:34 (cf. Jas 4:6).
  125. 1 Peter 5:6 tn Grk “in time,” but connoting “the proper time, when the time is right” as in Matt 24:45; Luke 12:42.
  126. 1 Peter 5:6 tn Grk “Humble yourselves, therefore, under the mighty hand of God, so that in due time he may exalt you.” The sentence was rearranged so that the English reader could more clearly see the connection between “casting” (v. 7) and “humble” (v. 6).
  127. 1 Peter 5:7 tn Or “throwing on”; “loading.” Some scholars take the participle to function imperativally, or as attendant circumstance—thus, “cast.” See below for discussion.sn Casting. According to ExSyn 630, “Although treated as an independent command in several modern translations (e.g., RSV, NRSV, NIV), the participle [casting] should be connected with the verb of v 6, ταπεινώθητε [tapeinōthēte, Humble yourselves]. As such, it is not offering a new command, but is defining how believers are to humble themselves. Taking the participle as means enriches the understanding of both verbs: Humbling oneself is not a negative act of self-denial per se, but a positive one of active dependence on God for help.”
  128. 1 Peter 5:7 tn Or “anxiety, burden,” but using a word from the same root as the verb “cares” in the last part of the verse.
  129. 1 Peter 5:8 sn This phrase may be an allusion to Ps 22:13.
  130. 1 Peter 5:8 tc A few mss (B Ψ 1175) lack the pronoun τινα (tina), while others have it. Those that have it either put the acute accent over the penult, making this an interrogative pronoun (“whom”; 436 642 2492 vg; most Fathers), or leave off any accent, making this an indefinite pronoun (“someone”; L P 33vid 81 1611 1735 1739 2344 al), or are too early to employ accents but nevertheless have the pronoun τινα (P72 א A). Generally speaking, the shorter and harder reading is to be preferred. In this instance, the omission of the pronoun would obviously be accommodated for by scribes, since both ζητέω (zēteō, “look, seek”) and καταπίνω (katapinō, “devour”) are transitive verbs. However, if the omission were original, one might expect the position of the pronoun to float in the mss—both before and after the infinitive καταπιεῖν (katapiein, “to devour”). Further, other terms might be expected as well, such as ἕνα ἐξ ὑμῶν (hena ex humōn, “one of you”) or τινα ἐξ ὑμῶν (tina ex humōn, “a certain one/someone of you”). The uniformity of both the word and its location suggests that the shorter reading (found in but a few Greek mss) in this instance was a scribal mistake. As to whether the pronoun is interrogative or indefinite, since accents were not a part of the earliest mss, such Greek witnesses are of no help to us in this kind of problem. There would be little difference in meaning between the two in this context.
  131. 1 Peter 5:9 tn Grk “whom,” referring to the devil in v. 8. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  132. 1 Peter 5:9 tn Grk “knowing,” a participle that usually denotes a reason for the related action.
  133. 1 Peter 5:9 tn Grk “your brotherhood.” The Greek term “brotherhood” is used in a broad sense to connote familial relationships within the family of God (cf. BDAG 19 s.v. ἀδελφότης 1). Another alternative translation would be “your fellow believers,” though this would weaken the familial connotations. This same word occurs in 2:17; there it has been translated “family of believers.”
  134. 1 Peter 5:9 tn Grk “your brotherhood in the world,” referring to the Christian community worldwide.
  135. 1 Peter 5:9 tn This verb carries the nuance “to accomplish, complete,” emphasizing their faithful endurance in suffering. The verb is passive in Greek (“suffering is being endured by your brotherhood”), but has been translated as an active to give a smoother English style.
  136. 1 Peter 5:9 tn Grk “the same things of sufferings.”
  137. 1 Peter 5:10 tc A few significant mss (א B 614 630 1505 1611) lack “Jesus” after “Christ,” while the majority include the name (P72 A P Ψ 5 33 81 436 442 1175 1735 1739 1852 2344 2492 M latt). The inclusion is a natural and predictable expansion on the text, but in light of its broad representation a decision is difficult. NA28 lists the longer reading in the apparatus with a diamond, indicating a toss-up as to what the initial text should read.
  138. 1 Peter 5:10 tn The pronoun “you” is not used explicitly but is clearly implied by the Greek.
  139. 1 Peter 5:11 tn No verb is expressed here but the verb “is” or “belongs” is clearly implied. This doxology expresses a fact for which God should be glorified (as in 4:11), rather than a wish or prayer (“may power be to him”).
  140. 1 Peter 5:12 sn The phrase Through Silvanus means either that Silvanus was the secretary (amanuensis) who assisted Peter in writing or composing the letter (cf. Rom 16:22) or that he carried the letter to the churches. The latter sense is more likely since this is the meaning of the Greek wording when it is used elsewhere (cf. Acts 15:23; Ignatius, Letter to the Romans 10:1; Letter to the Philadelphians 11:2; Letter to the Smyrnaeans 12:1; Polycarp, Letter to the Philippians 14), though it is perhaps possible that both ideas could be incorporated by this expression. For a detailed argument regarding this issue, see E. R. Richards, “Silvanus Was Not Peter’s Secretary: Theological Bias in Interpreting διὰ Σιλουανοῦ…ἔγραψα,” JETS 43 (September 2000): 417-32.
  141. 1 Peter 5:12 tn Grk “the faithful brother, as I think.”
  142. 1 Peter 5:12 tn These are participles (“encouraging and testifying”) showing purpose. The pronoun object “you” is omitted in Greek but implied by the context.
  143. 1 Peter 5:12 tn Grk “in which stand fast.” For emphasis, and due to constraints of contemporary English, this was made a separate sentence in the translation.
  144. 1 Peter 5:13 tn Grk “the one in Babylon,” which could refer to some individual woman (“she who is in Babylon”) since the Greek article (here “the one”) is feminine. But it is much more likely to be a veiled reference to a church (the Greek word “church” is also feminine in gender).
  145. 1 Peter 5:13 sn Most scholars understand Babylon here to be a figurative reference to Rome. Although in the OT the city of Babylon in Mesopotamia was the seat of tremendous power (2 Kgs 24-25; Isa 39; Jer 25), by the time of the NT what was left was an insignificant town, and there is no tradition in Christian history that Peter ever visited there. On the other hand, Christian tradition connects Peter with the church in Rome, and many interpreters think other references to Babylon in the NT refer to Rome as well (Rev 14:8; 16:19; 17:5; 18:2, 10, 21). Thus it is likely Peter was referring to Rome here.
  146. 1 Peter 5:13 tn Grk “chosen together,” implying the connection “with you” in context.
  147. 1 Peter 5:14 tn Grk “a kiss of love.”
  148. 1 Peter 5:14 tc Most mss (א P 5 436 442 1611 1735 1739c 1852 2492 M sy) have ἀμήν (amen, “amen”) at the end of 1 Peter. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the absence of such a conclusion to the epistle in such witnesses as P72 A B Ψ 81 323 945 1175 1241 1243 1739* 2344 co seems inexplicable unless the word is not authentic.
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Jude
New English Translation

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 (Pvid 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 (P72,78 א A B C 0251 33 81 323 436 442 1241 1243 1739 2344 al co) 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 δεσπότης is used only ten times in the NT, the verbal connection between these two books at this juncture is striking. This is especially so since both Peter and Jude speak of these false teachers as denying the Master (both using the same verb). The basic difference is that Peter is looking to the future, while Jude is arguing that these false teachers are here now.
  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 1739txt 1846 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 [1739v.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 424c 665 915 1241 (1735: “the Lord Jesus”) 1739 1881 2298 2344 vg co eth Or1739mg 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 ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate. 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. 4 follows Granville Sharp’s rule (see note on Lord). The construction strongly implies the deity of Christ. This is followed by a statement that Jesus was involved in the salvation (and later judgment) of the Hebrews. He is thus to be identified with the Lord God, Yahweh. Verse 5, then, simply fleshes out what is implicit in v. 4.
  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 angels acted 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 2:11 and 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 Cvid 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 fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.
  61. Jude 1:12 tn Grk “having died twice.”sn Twice dead probably has no relevance to the tree metaphor, but has great applicability to these false teachers. As in Rev 20:6, those who die twice are those who die physically and spiritually. The aphorism is true: “born once, die twice; born twice, die once” (cf. Rev 20:5; John 3, 11).
  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. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”
  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 3:2 both 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 apostles speak. 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.”sn The 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 God to 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.”
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