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

1:2 {Be multiplied} (\plýthuntheiý\). First aorist passive
optative of \plýthunÏ\ as in #1Pe 1:2; 2Pe 1:2.

1:3 {Beloved} (\agapýtoi\). As in #3Jo 1:2. {All diligence}
(\pŠsan spoudýn\). As in #2Pe 1:5. {Of our common salvation}
(\peri týs koinýs hýmÏn sÏtýrias\). See this use of \koinos\
(common to all) in #Tit 1:4 with \pistis\, while in #2Pe 1:1 we
have \isotimon pistin\, which see. {I was constrained} (\anagkýn
eschon\). "I had necessity" like #Lu 14:18; Heb 7:27. {To
contend earnestly} (\epagÏnizesthai\). Late and rare (in
Plutarch, inscriptions) compound, here only in N.T. A little
additional (\epi\) striving to the already strong \agÏnizesthai\
(\agÏn\ contest). Cf. #1Ti 6:12 \agÏnizou ton kalon agÏna\. {For
the faith} (\týi--pistei\). Dative of advantage. Here not in the
original sense of trust, but rather of the thing believed as in
verse #20; Ga 1:23; 3:23; Php 1:27. {Once for all delivered}
(\hapax paradotheisýi\). First aorist passive participle feminine
dative singular of \paradidÏmi\, for which see #2Pe 2:21. See
also #2Th 2:15; 1Co 11:2; 1Ti 6:20.

1:4 {Are crept in} (\pareiseduýsan\). Second aorist passive
indicative of \pareisduÏ\ (\-nÏ\), late (Hippocrates, Plutarch,
etc.) compound of \para\ (beside) and \eis\ (in) and \duÏ\ to
sink or plunge, so to slip in secretly as if by a side door, here
only in N.T. {Set forth} (\progegrammenoi\). Perfect passive
participle of \prographÏ\, to write of beforehand, for which verb
see #Ga 3:1; Ro 15:4. {Unto this condemnation} (\eis touto to
krima\). See #2Pe 2:3 for \krima\ and \ekpalai\. \Palai\ here
apparently alludes to verses #14,15 (Enoch). {Ungodly men}
(\asebeis\). Keynote of the Epistle (Mayor), in #15 again as in
#2Pe 2:5; 3:7. {Turning} (\metatithentes\). Present active
participle of \metatithými\, to change, for which verb see #Ga
1:6. For the change of "grace" (\charita\) into "lasciviousness
(\eis aselgeian\) see #1Pe 2:16; 4:3; 2Pe 2:19; 3:16. {Our only
Master and Lord} (\ton monon despotýn kai kurion hýmÏn\). For the
force of the one article for one person see on ÿ2Pe 1:1. For
\despotýn\ of Christ see #2Pe 2:1. {Denying} (\arnoumenoi\). So
#2Pe 2:1. See also #Mt 10:33; 1Ti 5:8; Tit 1:16; 1Jo 2:22.

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

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

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

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

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

1:10 {Whatsoever things they know not} (\hosa ouk oidasin\). Here
#2Pe 2:12 has \en hois agnoousin\. The rest of the sentence is
smoother than #2Pe 2:12. {Naturally} (\phusikÏs\). Here only in
N.T. #2Pe 2:12 has \gegennýmena phusika\. Jude has the article
\ta\ with \aloga zÏa\ and the present passive \phtheirontai\
instead of the future passive \phtharýsontai\.

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

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

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

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

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

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

1:17 {Remember ye} (\humeis mnýsthýte\). First aorist passive
(deponent) imperative of \mimnýskÏ\ with genitive \rýmatÏn\
(words). In #2Pe 3:2 we have the indirect form (infinitive
\mnýsthýnai\). The rest as in II Peter, but in simpler and more
exact structure and with the absence of \tÏn hagiÏn prophýtÏn\
(the holy prophets).

1:18 {How that} (\hoti\). Declarative \hoti\ as in verse #5. See
discussion of #2Pe 3:3 for differences, no \en empaigmonýi\ here
and no \tÏn asebeiÏn\ there.

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

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

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

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

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

1:24 {From stumbling} (\aptaistous\). Verbal from \ptaiÏ\, to
stumble (#Jas 3:2; 2Pe 1:10), sure-footed as of a horse that
does not stumble (Xenophon), and so of a good man (Epictetus,
Marcus Antoninus). {Before the presence of his glory}
(\katenÏpion týs doxýs autou\). Late compound preposition (\kata,
en, Ïps\), right down before the eye of his glory as in #Eph
1:4. Cf. #Mt 25:31-33; Col 1:22, where Paul has \parastýsai\
like \stýsai\ here (first aorist active infinitive) and also
\amÏmous\ as here, but \amÏmýtos\ in #2Pe 3:14. {In exceeding
joy} (\en agalliasei\). See #Lu 1:14.

1:25 {To the only God our Saviour} (\monÏi theÏi sÏtýri hýmÏn\).
Dative in the noble doxology. See #Ro 16:27, \monÏi sophÏi
theÏi\ (to the alone wise God), where also we have \dia Iýsou
Christou\, but without \tou kuriou hýmÏn\ (our Lord) as here.
\SÏtýr\ is used of God eight times in the N.T., six of them in
the Pastoral Epistles. \Doxa\ (glory) to God or Christ in all the
doxologies except #1Ti 6:16. \Megalosuný\ (Majesty) is a late
LXX word, in N.T. only here and #Heb 1:3; 8:1. {Before all time}
(\pro pantos tou aiÏnos\). Eternity behind us. See same idea in
#1Co 2:7 \pro tÏn aiÏnÏn\. {Now} (\nun\). The present. {For ever
more} (\eis pantas tous aiÏnas\). "Unto all the ages." All the
future. As complete a statement of eternity as can be made in
human language.