¹ tn The form נֶאְדָּרִי (neʾdari) may be an archaic infinitive with the old ending i, used in place of the verb and meaning “awesome.” Gesenius says that the vowel ending may be an old case ending, especially when a preposition is inserted between the word and its genitive (GKC 253 §90.l), but he suggests a reconstruction of the form.

¹ tn After verbs of perception, as with “I know” here, the object may be a noun clause introduced with the particle כִּי (ki)—“I know that….” Gesenius observes that the object clause may have a kind of accusative and an infinitive construction (especially after נָתַן [natan] with the idea of “allow”): “he will not permit you to go” (see GKC 491 §157.b, n. 2).

² sn Children were weaned closer to the age of two or three in the ancient world because infant mortality was high. If an infant grew to this stage, it was fairly certain he or she would live. Such an event called for a celebration, especially for parents who had waited so long for a child.

² sn Asshur is the name for the Assyrians. Asshur was the region in which Nimrod expanded his power (see v. 11, where the name is also mentioned). When names appear in both sections of a genealogical list, it probably means that there were both Hamites and Shemites living in that region in antiquity, especially if the name is a place name.

² tc ‡ Most mss have either ἀνθρώπῳ (anthrōpō, “for a man” [so א³ C D W Δ Θ 087 ƒ^{1, 13} 33 1241 M latt]) τινί (tini, “for someone” 700), ἀνθρώπῳ τινί (anthrōpō tini, “for a man” [565]) or ἀνδρί (andri, “for a husband” [1424^c]) before the infinitive ἀπολῦσαι (apolusai, “to divorce”). “For a husband” is an assimilation to the parallel in Mark; the other readings may have been motivated by the clarification needed (especially to give the following αὐτοῦ [autou, “his”] an antecedent). But a few significant mss (א* B L Γ 579 1424*) have neither noun or the pronoun. In light of the variety of additions that clarify the subject of the infinitive, and especially since the shorter reading is the more difficult, it is likely that none of these additions was present in the autograph. As the harder reading, the shorter reading seems to best explain the rise of the others. NA²⁸, however, reads ἀνθρώπῳ here.

² 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.

² tc In several witnesses (1175 1611 1735 2492 M sy^p sa^mss), δέ (de, “and”) occurs after οἴδαμεν (oidamen, “we know”); as a postpositive conjunction it is nevertheless translated before the verb. Such an addition is a predictable scribal change, especially since Koine Greek almost always begins each sentence with a conjunction. This, coupled with the poor external credentials, suggests that this word was added later.

⁵ tn Or “destructive opinions,” “destructive viewpoints.” The genitive ἀπωλείας (apōleias) could be taken either attributively (“destructive”) or as a genitive of destination (“leading to destruction”). Although the preferable interpretation is a genitive of destination, especially because of the elaboration given at the end of the verse (“bringing swift destruction on themselves”), translating it attributively is less cumbersome in English. Either way, the net result is the same.

³ tc Most Western and Byzantine witnesses, along with a few others (א² D F G Ψ 0278 1505 1881 2464 M lat sy), have “of our Lord Jesus Christ” after “Father,” but such an edifying phrase cannot explain the rise of the reading that lacks it, especially when the shorter reading is attested by early and significant witnesses such as P⁴⁶ א* A B C P 6 33 81 365 1175 1739 co Or Hier.

¹ tc Most mss (P⁴⁶ D Ψ 1881 M) lack διό (dio, “Therefore”), but the widespread distribution and quality of mss which include it (א A B F G 0243 33 81 1175 1739) argues for its authenticity. Internally, its case is equally strong in that its inclusion is grammatically rough (διό is hardly necessary to convey purpose, especially since Paul uses ἵνα [hina, “so that”] next).

² tc Most mss, especially the later ones (א² D Ψ 33 1175 1241 1505 2464 M sy), read νόμου (nomou, “of the law”) here, echoing Paul’s usage in Rom 3:20, 28 and elsewhere. The qualifying phrase is lacking in א* A B F G 6 629 630 1739 1881 lat co. The longer reading thus is weaker externally and internally, apparently being motivated by a need to clarify.

⁶ sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.

³ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

¹ sn The other disciple (the ‘beloved disciple’) ran on ahead more quickly than Peter, so he arrived at the tomb first. This verse has been a chief factor in depictions of John as a young man (especially combined with traditions that he wrote last of all the gospel authors and lived into the reign of Domitian). But the verse does not actually say anything about John’s age, nor is age always directly correlated with running speed.

² tn The verb κοιμάω (koimaō) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “asleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term, especially in light of the disciples’ confusion over what Jesus actually meant (see v. 13).

² sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism [StPB], 225).

² tc The Western text (D it) has αἰνοῦντες (ainountes, “praising”) here, while the Alexandrian mss (P⁷⁵ א B C* L) have εὐλογοῦντες (eulogountes, “blessing”). Most mss, especially the later Byzantine mss, evidently combine these two readings with αἰνοῦντες καὶ εὐλογοῦντες (A C² W Θ Ψ ƒ^1,13 33 M lat). It is more difficult to decide between the two earlier readings. Internal arguments can go either way, but what seems decisive in this instance are the superior witnesses for εὐλογοῦντες.

¹ sn Joseph went to Pilate and asked for the body because he sought to give Jesus an honorable burial. This was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43).

² sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. Although it is a term of endearment used in the family circle, it is not the exact equivalent of “Daddy” (as is sometimes popularly suggested). However, it does suggest a close, familial relationship. See also the note on Abba at Rom 8:15.

⁴ tc Most mss, especially the later ones (A C W Θ Ψ 0115 ƒ¹³ 33 892 M al), actually supply ὁ ᾿Ιησοῦς (ho Iēsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (P⁷⁵ א B D L Ξ ƒ¹ 579 700 1241 2542 lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the reading of the initial text.