In the very same way, these dreamers pollute their own bodies, reject authority and slander celestial beings.
Yet in the same way these men, also by dreaming, defile the flesh, and reject authority, and revile angelic majesties.
Yet these false teachers, who claim authority from their dreams, live immoral lives, defy authority, and scoff at the power of the glorious ones.
This is exactly the same program of these latest infiltrators: dirty sex, rule and rulers thrown out, glory dragged in the mud.
In the same way these dreamers make the flesh unclean, having no respect for authorities, and say evil of rulers.
Yet in the same way these dreamers also defile the flesh, reject authority, and slander the glorious ones.
Likewise also these dreamers defile the flesh, reject authority, and speak evil of dignitaries.
|NET © [draft] ITL|
|NET © Notes||
1 tn The reference is now to the false teachers.
2 tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (|outoi, “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.
3 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.”
4 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.”
5 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).