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Jude 5
New English Translation

5 Now I desire to remind you (even though you have been fully informed of these facts[a] once for all[b]) that Jesus,[c] having saved the[d] people out of the land of Egypt, later[e] destroyed those who did not believe.

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Footnotes

  1. 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.
  2. 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.
  3. 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.
  4. Jude 1:5 tn Or perhaps “a,” though this is less likely.
  5. Jude 1:5 tn Grk “the second time.”
Jude 5 in all English translations
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Jude 14-16
New English Translation

14 Now Enoch, the seventh in descent beginning with Adam,[a] even prophesied of them,[b] saying, “Look! The Lord is coming[c] with thousands and thousands[d] of his holy ones, 15 to execute judgment on[e] all, and to convict every person[f] of all their thoroughly ungodly deeds[g] that they have committed,[h] and of all the harsh words that ungodly sinners have spoken against him.”[i] 16 These people are grumblers and[j] fault-finders who go[k] wherever their desires lead them,[l] and they give bombastic speeches,[m] enchanting folks[n] for their own gain.[o]

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Footnotes

  1. 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.
  2. Jude 1:14 tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).
  3. Jude 1:14 tn Grk “has come,” a proleptic aorist.
  4. 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.
  5. 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).
  6. Jude 1:15 tn Or “soul.”
  7. 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.
  8. 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.
  9. 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.
  10. Jude 1:16 tn “And” is not in Greek, but is supplied for the sake of English style.
  11. 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.
  12. Jude 1:16 tn Grk “(who go/going) according to their own lusts.”
  13. 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.
  14. Jude 1:16 sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.
  15. Jude 1:16 tn Or “to their own advantage.”
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