Saint Jude's letter

JUD (Saint Jude's letter)

[JUD.1.1] Jude, a servant of Jesus Christ, and a brother of James, to those who are loved by God the Father and kept safe by Jesus Christ, the called ones. [§] Ioudas Iesou Christou doulos, adelphos de Iakobou, tois en theoi patri egapemenois kai Iesou Christou tetēremenois klētois. This verse is from the New Testament, specifically the opening of the Epistle of Jude. It identifies Jude as a servant of Jesus Christ and brother of James. It addresses those who are loved by God the Father and preserved by Jesus Christ, and who are called. [JUD.1.2] May the Gods' mercy and peace and love increase to you. [§] el-ehs oom-een kah-ee-reh-neh kah-ee ah-gah-peh pleh-thoo-neh-thee This verse uses words that originally come from the ancient Near East. 'El' means 'God'. 'Ehs' is a form of the word for mercy. 'Oom-een' is a pronoun meaning 'you' (plural). 'Kah-ee-reh-neh' comes from a root meaning 'peace'. 'Kah-ee' is an intensifier, and 'ah-gah-peh' is a form of love. 'Pleh-thoo-neh-thee' is a verb meaning to increase or multiply. [JUD.1.3] Beloved, making every effort to write to you concerning the common salvation that is ours, I had necessity to write to you, urging you to strive with the faith once delivered to the holy people. [§] Beloved, making every diligence to write to you concerning the common salvation of ours, necessity I had to write to you, urging to strive with the faith once delivered to the holy ones. This verse is from the New Testament, and it’s written in Koine Greek. The Greek word 'Ἀγαπητοί' means 'beloved'. The verse expresses a strong desire to communicate about their shared salvation, and a call to actively defend the faith that was originally given to believers. The author feels a necessity to write this encouragement. I’ve deliberately used a very literal translation, aiming for semantic equivalence without considering traditional theological interpretations or common English phrasing. I’ve maintained the awkwardness of the original text where it arises from a purely literal approach. [JUD.1.4] For certain people have infiltrated, who were long ago written about for this judgment. These people are ungodly, exchanging the grace of our God for licentiousness and denying our only Lord and Master, Jesus Christ. [§] pareisedusan gar tines anthropoi, hoi palai progegrammenoi eis touto to krima, asebeis, ten tou theou hemōn charita metatithentes eis aselgeian kai ton monon despōtēn kai kurion hēmōn Iēsoun Christon arnoumenoi. This verse describes people who have infiltrated, who were previously written about for this judgment. These people are ungodly, exchanging the grace of our God for licentiousness and denying our only Lord and Master, Jesus Christ. 'Pareisedusan' means 'they slipped in'. 'Tines anthropoi' is 'certain people'. 'Palai progegrammenoi' means 'long ago written'. 'Eis touto to krima' means 'for this judgment'. 'Asebeis' means 'ungodly'. 'Ten tou theou hemōn charita' is 'the grace of our God'. 'Metatithentes' means 'exchanging'. 'Eis aselgeian' means 'for licentiousness'. 'Ton monon despōtēn kai kurion hēmōn Iēsoun Christon' is 'our only Lord and Master, Jesus Christ'. 'Arnoumenoi' means 'denying'. [JUD.1.5] And I wish to remind you, knowing that you all once understood everything, that Jesus saved a people from the land of Egypt a second time, and destroyed those who did not believe. [§] Hupo-mnesai de humas boulo-mai, ei-do-tas humas hapax panta hoti Iesous laon ek ges Aigyptou sosas to deuteron tous me pisteusasantas apolesen. This verse comes from a non-canonical text and is originally Greek. It states a desire to remind people of something they already know: that Jesus saved a people from the land of Egypt a second time, and destroyed those who did not believe. The 'second time' likely refers to a spiritual deliverance, as the first was the Exodus from physical Egypt. The names involved are Jesus, and the Gods (implicitly, since there is no direct reference to a specific divine name). [JUD.1.6] And the angels who did not guard their own beginning, but rather abandoned their proper dwelling place, He has kept under darkness in eternal bonds for a judgment of a great day. [§] angeloos te tous mee tereesantas teen heautoon archeen all' apolipontas to idion oiketeerion eis kreesin megalees hemeras desmois aidiois hupo zophon teteereken. This verse describes angels who did not maintain their original position or dwelling place and are being held in eternal bonds under darkness for judgment on a great day. The verse uses specific terms for 'angels', 'their own position', 'dwelling place', 'judgment', 'bonds' and 'darkness', which require direct translation to convey the original meaning. [JUD.1.7] Just as Sodom and Gomorrah and the cities surrounding them committed sexual immorality and went after other flesh, they stand as an example of eternal fire, receiving the punishment of judgement. [§] hos Sodoma kai Gomorra kai hai peri autas poleis ton homoion tropon toutois ekporneusasai kai apelthousai opiso sarkos heteras, prokeintai deigma pyros aiōniou dikēn hupechousai. This verse references Sodom and Gomorrah and the cities around them, stating that they engaged in sexual immorality and pursued other flesh. It states they serve as an example of eternal fire, undergoing judgement. [JUD.1.8] Similarly indeed, these people, while dreaming, defile the flesh, reject lordship, and blaspheme glories. [§] homoios mentoi kai houtoi enupniazomenoi sarka men miainousin kurioteta de athe tousin doxas de blasphemousin. This verse describes people who, while dreaming, defile the flesh, reject lordship, and blaspheme glories. 'Homoios' means similarly. 'Mentoi' indicates 'indeed'. 'Kai' means 'and'. 'Houtoi' refers to 'these'. 'Enupniazomenoi' means 'dreaming'. 'Sarka' is 'flesh'. 'Miainousin' means 'defile'. 'Kurioteta' is 'lordship'. 'Athe tousin' means 'reject'. 'Doxas' means 'glories'. 'Blasphemousin' means 'blaspheme'. [JUD.1.9] And Michael the chief angel, when he was contending with the devil, debated concerning the body of Moses, did not dare to bring a judgement, uttering blasphemy, but said, "May my Lord rebuke you." [§] ho de Mikhael ho archangelos, hote toi diabolo diakrinomenos dielegeto peri tou Moyses somatos, ouk etolmesen krisin epenegein blasphemias all’ eipen: epitimasai soi kurios. This verse describes a dispute between the angel Michael and the devil concerning the body of Moses. Michael does not dare to pronounce judgement or blasphemy, but instead says, "May the Lord rebuke you." [JUD.1.10] And these, whatever they do not know, they revile. But whatever they instinctively know, as the irrational animals do, in these things they are destroyed. [§] hoo-toy deh hoh-sah men oouk oi-da-sin blas-phe-moo-sin, hoh-sah deh phu-si-kohs hohs ta a-lo-ga zoya ep-is-ta-ntai, en too-tois phte-ro-ntai. This verse describes people who revile what they do not understand, and are destroyed by what they instinctively know, like animals. "Houtoi" means "these". "De" is a particle often translated as "and" or "but". "Hosa" means "as many as" or "whatever". "Men" introduces the first part of a contrast. "Ouk oidasin" means "they do not know". "Blasphemousin" means "they revile". "Hosa" again means "as many as" or "whatever". "De" is a particle. "Phusikohs" means "naturally" or "instinctively". "Hohs" is a relative pronoun meaning "which" or "that". "Ta aloga zoya" means "the irrational animals". "Epistantai" means "they know". "En toutois" means "in these things". "Ptherontai" means "they are destroyed". [JUD.1.11] Woe to them, for they have walked in the way of Cain, and for the deception of Balaam, their payment was poured out, and in the contradiction of Kore they perished. [§] ouai autois, hoti te hodō tou Kain eporeuthēsan kai tē planē tou Balaam misthou exechuthēsan kai tē antilogia tou Kore apōlonto. This verse from Jude describes those who follow destructive paths. "Kai" (Cain) represents rebellion and murder. "Balaam" represents false prophecy motivated by greed. "Kore" represents rebellion against God's appointed leaders. The verse warns that following these examples leads to destruction. [JUD.1.12] These are the blemishes in your loves, enjoying fellowship without fear, shepherding themselves. They are clouds without water, carried about by winds. They are autumn trees without fruit, twice dead, having been uprooted. [§] hoo-toy ei-sin hoi en tais agapais humon spilades sunevochoumenoi aphobos, heautous poimanontes, nephelei anydroi hypo anemōn parapheromenai, dendra phthinoporina akarpa dis apothanonta ekrizwhthenta. This verse describes people who are spots or blemishes in the love of others, enjoying fellowship without fear, tending to themselves like shepherds. They are likened to clouds carried by winds without water, and to autumn trees without fruit, twice dead and uprooted. [JUD.1.13] The wild waves of the sea are foaming up their own shame, and to wandering stars darkness has been reserved for eternity. [§] kumata agria thalasses epaphrizonta tas heauton aischunas, asteres planetai hois ho zophos tou skotous eis aiona teteritai. This verse uses language describing wild waves of the sea foaming up their own shame, and wandering stars to whom darkness has been reserved forever. The phrasing is poetic and implies a judgment or consequence. [JUD.1.14] And he also prophesied to these, Enoch, the seventh from Adam, saying: Behold, Yahveh has come with the holy ten-thousands of himself. [§] And he prophesied also to these, the seventh from Adam, Enoch, saying: Behold, the Lord has come with the holy myriads of him. This verse describes a prophecy delivered by Enoch, who is identified as the seventh descendant from Adam. The prophecy states that 'the Lord' has arrived accompanied by a vast number of holy beings. The original text uses 'my Lord' for the Lord, and 'myriads' for the vast number of holy beings. The structure follows a straightforward prophetic declaration. [JUD.1.15] To do justice against all and to examine every soul concerning all the works of their impiety that they have committed and concerning all the harsh things that sinful, impious people have spoken against God. [§] poieesai krisin kata panton kai elegxai pasan psuchen peri panton ton ergon asebeias auton hon esebesan kai peri panton ton skleron hon elalesan kat’ autou hamartoloi asebeis. This verse describes a judgment being made against all people, examining each soul regarding all their works of impiety and all the harsh things spoken against God by sinful, impious people. The original verse is in Koine Greek. It doesn't contain any names of God, but refers to 'God' generally. [JUD.1.16] These are those who complain, murmuring according to their own desires, and their mouth speaks great things, admiring persons for the sake of profit. [§] hoo-toi ei-sin gong-gu-stai mem-psi-moi-roi ka-ta tas ep-i-thu-mi-as hef-toh-toon po-reu-o-men-oi, kai to sto-ma af-toh-toon la-lei hu-per-o-ga, thaf-ma-zo-n-tes pro-so-pa o-fe-lei-as cha-reen. This verse describes complainers who follow their own desires, speaking boastfully and seeking favor based on appearances. The verse utilizes demonstrative pronouns ('these ones') and describes behaviors and motivations. [JUD.1.17] You, beloved ones, remember the words previously spoken by the apostles of my Lord Jesus Christ. [§] Hoo-mayes deh, ah-gah-peh-toh-ee, mnehs-theh-teh tohn rheh-mah-tohn tohn pro-ay-reh-meh-non hoo-po tohn ah-pos-toh-lohn tohn koo-ree-os heh-mohn Yee-soos Khrees-toos This verse comes from 2 Peter 3:2 and speaks of remembering the words spoken previously by the apostles of our Lord Jesus Christ. The original text is in Koine Greek. It is important to note the possessive 'of our Lord' implies a relationship to the speaker and listener. [JUD.1.18] Because I told you that in the final time, mockers will exist, walking according to their own desires of ungodlinesses. [§] hoti elegon humin ep' eschatou chronou esontai empaiktai kata tas heauton epithumias poreuomenoi ton asebeion. This verse describes a time when people will mock and follow their own desires, engaging in ungodliness. 'Hoti' means 'that' or 'because'. 'Elegon' means 'I/we/they say'. 'Humin' means 'you'. 'Ep' indicates 'on' or 'upon'. 'Eschatou chronou' means 'last time' or 'end time'. 'Esontai' means 'they will be'. 'Empaiktai' means 'mockers'. 'Kata' means 'according to' or 'in line with'. 'Tas heauton epithumias' means 'their own desires'. 'Poreuomenoi' means 'walking' or 'going'. 'Ton asebeion' means 'of ungodlinesses'. [JUD.1.19] These are the ones who define boundaries, being soulish, and not having spirit. [§] hoo-toy ei-sin hoi a-po-dee-o-ree-zon-tes, psoo-kee-koi, pneu-ma mee eh-hon-tes This verse describes those who define or mark off boundaries, who are soulish or natural, and do not have spirit. "Outoí" means "these". "Eisin" is the third person plural present indicative of "to be". "Apodiorizontes" means "those defining boundaries". "Psykhikoi" refers to those who are soulish or natural, relating to the psyche or soul. "Pneuma mee ehontes" means "not having spirit". [JUD.1.20] You, beloved, building up yourselves on your most holy faith, praying in the holy spirit, [§] Humeis de, agapetoi, epoidomountes heautous tei hagiotatei humon pistei, en pneumati hagio proseuchomenoi. This verse is from the New Testament, specifically Jude 1:20. It addresses believers and encourages them to build themselves up in their most holy faith through prayer in the Holy Spirit. The verse uses terms denoting 'you' (plural), 'beloved', 'building up yourselves', 'faith', and 'spirit'. [JUD.1.21] Keep yourselves in the love of God, awaiting the mercy of our Lord Jesus Christ into eternal life. [§] heh-ah-toos en ah-gah-pay the-oo tee-ree-sah-teh pros-deh-khom-en-oi toh eh-leh-os too koo-ree-oh heh-moon ee-ay-soo khree-stoo eis zo-ay ai-oh-nee-on. This verse is written in ancient Greek. 'ἑαυτοὺς' refers to 'yourselves'. 'ἐν ἀγάπῃ' means 'in love'. 'θεοῦ' is 'of God'. 'τηρήσατε' means 'keep'. 'προσδεχόμενοι' means 'waiting for'. 'τὸ ἔλεος' means 'the mercy'. 'τοῦ κυρίου ἡμῶν' means 'of our Lord'. 'Ἰησοῦ Χριστοῦ' is the name 'Jesus Christ'. 'εἰς ζωὴν αἰώνιον' means 'into life eternal'. [JUD.1.22] And those whom you are having mercy on while distinguishing them, [§] kai hous men eleate diakrinomenous This verse is from the Greek New Testament. "kai" means "and". "hous" is the relative pronoun "whom". "men" is a particle used to introduce the first member of a correlative pair. "eleate" is the second person plural present active subjunctive of the verb "eleeo", meaning "to have mercy on". "diakrinomenous" is the present passive participle of the verb "diakrino", meaning "to discern", "to distinguish", or "to judge". The verse describes those people whom one is having mercy on while distinguishing them. [JUD.1.23] And those whom you snatch from the fire, and those upon whom you show mercy, hating the defiled garment that comes from the flesh. [§] hos de sozete ek pyros harpazontes, hos de eleate en phobo misountes kai ton apo tes sarkos espilomenon chiton. This verse describes a process of saving people from fire, and showing mercy while simultaneously hating the contaminated garment that comes from the flesh. The word 'hos' means 'which' or 'those who'. 'Sozete' is 'you save'. 'Ek pyros' means 'from fire'. 'Harpazontes' means 'snatching'. 'Eleate' means 'you show mercy'. 'En phobo' means 'in fear'. 'Misountes' means 'hating'. 'Ton apo tes sarkos' means 'the from the flesh'. 'Espilomenon' means 'defiled'. 'Chiton' means 'garment'. [JUD.1.24] But to the one who is able to guard you without fault and to set you standing before the glory of that one without blemish, with joy. [§] To de dunamenō phylaxai hymās aptaistous kai stēsai katenōpion tēs doxēs autou amōmous en agalliasēi This verse comes from the New Testament. It speaks of the one who is able to guard you from falling and to present you flawless before the glory of that one, with joy. The original text uses words indicating power and ability, protection from stumbling, and a perfect, joyful standing before a glorious being. The pronoun 'that one' refers to a powerful being. [JUD.1.25] To the only God, our Savior, through Jesus Christ, of our Lord, glory, greatness, power, and authority before all time, and now, and into all the ages. So be it. [§] monō theō sōtēri hēmōn dia Iēsou Christou tou kuriou hēmōn doxa megalōsunē kratos kai exousia pro pantos tou aiōnos kai nun kai eis pantas tous aiōnas, amēn. This verse originates from a New Testament text. "monō" means "to the only". "theō" is the vocative form of "God". "sōtēri" means "savior". "hēmōn" means "of us". "dia" means "through". "Iēsou Christou" is "Jesus Christ". "tou kuriou hēmōn" means "of our Lord". "doxa" is "glory". "megalōsunē" is "greatness". "kratos" is "power". "kai" is "and". "exousia" is "authority". "pro pantos tou aiōnos" means "before all time". "kai nun" means "and now". "eis pantas tous aiōnas" means "into all the ages". "amēn" means "so be it".