Servant ( δουλος ). Precisely as James (Jas 1:1), only James added  κυριου (Lord).

Brother of James ( αδελφος Ιακωβου ). Thus Jude identifies himself. But not the "Judas of James" (Lu 6:16; Ac 1:13).

To them that are called ( τοισ--κλητοις ). But this translation (treating  κλητοις as a substantive like Ro 1:6; 1Co 1:24) is by no means certain as two participles come in between  τοις and  κλητοις.  Κλητοις may be in the predicate position (being called), not attributive. But see 1Pe 1:1.

Beloved in God the Father ( εν θεω πατρ ηγαπημενοις ). Perfect passive participle of  αγαπαω, but no precise parallel to this use of  εν with  αγαπαω.

Kept for Jesus Christ ( Ιησου Χριστω τετηρημενοις ). Perfect passive participle again with dative, unless it is the instrumental, "kept by Jesus Christ," a quite possible interpretation.

Be multiplied ( πληθυνθειη ). First aorist passive optative of  πληθυνω as in 1Pe 1:2; 2Pe 1:2.

Beloved ( αγαπητο ). As in 3Jo 1:2.

All diligence ( πασαν σπουδην ). As in 2Pe 1:5.

Of our common salvation ( περ της κοινης ημων σωτηριας ). See this use of  κοινος (common to all) in Tit 1:4 with  πιστις, while in 2Pe 1:1 we have  ισοτιμον πιστιν, which see.

I was constrained ( αναγκην εσχον ). "I had necessity" like Lu 14:18; Heb 7:27.

To contend earnestly ( επαγωνιζεσθα ). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional ( επ ) striving to the already strong  αγωνιζεσθα ( αγων contest). Cf. 1Ti 6:12  αγωνιζου τον καλον αγωνα.

For the faith ( τηι--πιστε ). 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 ( απαξ παραδοθειση ). First aorist passive participle feminine dative singular of  παραδιδωμ, for which see 2Pe 2:21. See also 2Th 2:15; 1Co 11:2; 1Ti 6:20.

Are crept in ( παρεισεδυησαν ). Second aorist passive indicative of  παρεισδυω ( -νω ), late (Hippocrates, Plutarch, etc.) compound of  παρα (beside) and  εις (in) and  δυω to sink or plunge, so to slip in secretly as if by a side door, here only in N.T.

Set forth ( προγεγραμμενο ). Perfect passive participle of  προγραφω, to write of beforehand, for which verb see Ga 3:1; Ro 15:4.

Unto this condemnation ( εις τουτο το κριμα ). See 2Pe 2:3 for  κριμα and  εκπαλα.  Παλα here apparently alludes to verses 14,15 (Enoch).

Ungodly men ( ασεβεις ). Keynote of the Epistle (Mayor), in 15 again as in 2Pe 2:5; 3:7.

Turning ( μετατιθεντες ). Present active participle of  μετατιθημ, to change, for which verb see Ga 1:6. For the change of "grace" ( χαριτα ) into "lasciviousness ( εις ασελγειαν ) see 1Pe 2:16; 4:3; 2Pe 2:19; 3:16.

Our only Master and Lord ( τον μονον δεσποτην κα κυριον ημων ). For the force of the one article for one person see on 2Pe 1:1. For  δεσποτην of Christ see 2Pe 2:1.

Denying ( αρνουμενο ). So 2Pe 2:1. See also Mt 10:33; 1Ti 5:8; Tit 1:16; 1Jo 2:22.

To put you in remembrance ( υπομνησα ). See 2Pe 1:12  υπομιμνησκειν (present active infinitive there, first aorist active infinitive here).

Though ye know all things once for all ( ειδοτας απαξ παντα ). Concessive perfect (sense of present) active participle as in 2Pe 1:12, but without  καιπερ.

The Lord ( κυριος ). Some MSS. add  Ιησους. The use of  κυριος here is usually understood to mean the Lord Jesus Christ, as Clement of Alex. (Adumbr. p. 133) explains, Ex 23:20, by  ο μυστικος εκεινος αγγελος Ιησους (that mystical angel Jesus). For the mystic reference to Christ see 1Co 10:4,9; Heb 11:26. Some MSS. here add  θεος instead of  Ιησους.

Afterward ( το δευτερον ). Adverbial accusative, "the second time." After having saved the people out of Egypt.

Destroyed ( απωλεσεν ). First aorist active indicative of  απολλυμ, old verb, to destroy.

Them that believed not ( τους μη πιστευσαντας ). First aorist active articular participle of  πιστευω. 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.

And angels ( αγγελους δε ). The second example in Jude, the fallen angels, accusative case after  τετηρηκεν (perfect active indicative of  τηρεω, 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 ( μη τηρησαντας ). First aorist active participle with negative  μη, with play on "kept not" and "he hath kept."

Principality ( αρχην ). 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 ( αλλα απολιποντας ). Second aorist active participle of  απολειπω, old verb, to leave behind (2Ti 4:13,20).

Their own proper habitation ( το ιδιον οικητηριον ). Old word for dwelling-place (from  οικητηρ, dweller at home, from  οικος ), in N.T. only here and 2Co 5:2 (the body as the abode of the spirit).

In everlasting bonds ( δεσμοις αιδιοις ). Either locative (in) or instrumental (by, with).  Αιδιος (from  αε, always), old adjective, in N.T. only here and Ro 1:20 (of God's power and deity). It is synonymous with  αιωνιος (Mt 25:46). Mayor terms  αιδιος an Aristotelian word, while  αιωνιος is Platonic.

Under darkness ( υπο ζοφον ). See 2Pe 2:4 for  ζοφος. In Wisd. 17:2 we find  δεσμιο σκοτους (prisoners of darkness).

Great ( μεγαλης ). Not in 2Pe 2:9, which see for discussion.

Even as ( ως ). Just "as." The third instance (Jude passes by the deluge) in Jude, the cities of the plain.

The cities about them ( α περ αυτας πολεις ). These were also included, Admah and Zeboiim (De 29:23; Ho 11:8). Zoar, the other city, was spared.

In like manner ( τον ομοιον τροπον ). Adverbial accusative (cf.  ως ). Like the fallen angels.

Having given themselves over to fornication ( εκπορνευσασα ). First aorist active participle feminine plural of  εκπορνευω, late and rare compound (perfective use of  εκ, outside the moral law), only here in N.T., but in LXX (Ge 38:24; Ex 34:15f., etc.). Cf.  ασελγειαν in verse 4.

Strange flesh ( σαρκος ετερας ). 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  ετερας (other, strange) is not in 2Pe 2:10.

Are set forth ( προκειντα ). Present middle indicative of  προκειμα, old verb, to lie before, as in Heb 12:1f.

As an example ( δειγμα ). Predicate nominative of  δειγμα, old word (from  δεικνυμ to show), here only in N.T., sample, specimen. 2Pe 2:6 has  υποδειγμα (pattern).

Suffering ( υπεχουσα ). Present active participle of  υπεχω, old compound, to hold under, often with  δικην (right, justice, sentence 2Th 1:9) to suffer sentence (punishment), here only in N.T.

Of eternal fire ( πυρος αιωνιου ). Like  δεσμοις αιδιοις in verse 7. Cf. the hell of fire (Mt 5:22) and also Mt 25:46. Jude has no mention of Lot.

Yet ( μεντο ). See Joh 4:27. In spite of these warnings.

In like manner ( ομοιως ). Like the cities of the plain.

These also ( κα ουτο ). The false teachers of verse 4.

In their dreamings ( ενυπνιαζομενο ). Present middle participle of  ενυπνιαζω, to dream (from  ενυπνιον dream, Ac 2:17, from  εν and  υπνος, in sleep), in Aristotle, Hippocrates, Plutarch, papyri, LXX (Joe 2:28), here only in N.T. Cf. Col 2:18.

Defile ( μιαινουσιν ). Present active indicative of  μιναινω, old verb, to stain, with sin (Tit 1:15) as here. 2Pe 2:10 has  μιασμου.

Set at nought ( αθετουσιν ). Present active indicative of  αθετεω, to annul. Both  κυριοτης (dominion) and  δοξα (dignities) occur in 2Pe 2:10, which see for discussion.

Michael the archangel ( ο Μιχαελ ο αρχαγγελος ). Michael is mentioned also in Da 10:13,21; 12:1; Re 12:7.  Αρχαγγελος in N.T. occurs only here and 1Th 4:16, but in Da 10:13,20; 12:1.

Contending with the devil ( τω διαβολω διακρινομενος ). Present middle participle of  διακρινω, to separate, to strive with as in Ac 11:2. Dative case  διαβολω.

When he disputed ( οτε διελεγετο ). Imperfect middle of  διαλεγομα as in Mr 9:34.

Concerning the body of Moses ( περ του Μωυσεως σωματος ). 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 ( ουκ ετολμησεν επενεγκειν ). "Did not dare (first aorist active indicative of  τολμαω ), to bring against him" (second aorist active infinitive of  επιφερω ).

A railing accusation ( κρισιν βλασφημιας ). "Charge of blasphemy" where 2Pe 2:11 has " βλασφημον κρισιν." Peter also has  παρα κυριω (with the Lord), not in Jude.

The Lord rebuke thee ( επιτιμησα σο κυριος ). First aorist active optative of  επιτιμαω, 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.

Whatsoever things they know not ( οσα ουκ οιδασιν ). Here 2Pe 2:12 has  εν οις αγνοουσιν. The rest of the sentence is smoother than 2Pe 2:12.

Naturally ( φυσικως ). Here only in N.T. 2Pe 2:12 has  γεγεννημενα φυσικα. Jude has the article  τα with  αλογα ζωα and the present passive  φθειροντα instead of the future passive  φθαρησοντα.

Woe to them ( ουα αυτοις ). Interjection with the dative as is common in the Gospels (Mt 11:21).

Went ( επορευθησαν ). First aorist passive (deponent) indicative of  πορευομα.

In the way of Cain ( τη οδω του Καιν ). Locative case  οδω. Cain is Jude's fourth example. Not in II Peter, but in Heb 11:4; 1Jo 3:11f. From Ge 4:7.

Ran riotously ( εξεχυθησαν ). First aorist passive indicative of  εκχεω, 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 ( τη πλανη του Βαλααμ ). The fifth example in Jude. In II Peter also (2Pe 2:15). Either locative case (in) or instrumental (by).  Πλανη (in Peter also) is the common word for such wandering (Mt 24:4ff., etc.).

Perished ( απωλοντο ). Second aorist middle (intransitive) of  απολλυμ.

In the gainsaying of Korah ( τη αντιλογια του Κορε ). Again either locative or instrumental. The word  αντιλογια 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.

Hidden rocks ( σπιλαδες ). Old word for rocks in the sea (covered by the water), as in Homer, here only in N.T. 2Pe 2:13 has  σπιλο.

Love-feasts ( αγαπαις ). Undoubtedly the correct text here, though A C have  απαταις 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 ( συνευωχουμενο ). See 2Pe 2:13 for this very word and form. Masculine gender with  ουτο ο rather than with the feminine  σπιλαδες. Cf. Re 11:4. Construction according to sense.

Shepherds that feed themselves ( εαυτους ποιμαινοντες ). "Shepherding themselves." Cf. Re 7:17 for this use of  ποιμαινω. Clouds without water ( νεφελα ανυδρο ).  Νεφελη common word for cloud (Mt 24:30). 2Pe 2:17 has  πηγα ανυδρο (springs without water) and then  ομιχλα (mists) and  ελαυνομενα (driven) rather than  περιφερομενα here (borne around, whirled around, present passive participle of  περιφερω to bear around), a powerful picture of disappointed hopes.

Autumn trees ( δενδρα φθινοπωρινα ). Late adjective (Aristotle, Polybius, Strabo) from  φθινω, to waste away, and  οπωρα, autumn, here only in N.T. For  ακαρπα (without fruit) see 2Pe 1:8.

Twice dead ( δις αποθανοντα ). Second aorist active participle of  αποθνησκω. Fruitless and having died. Having died and also "uprooted" ( εκριζωθεντα ). First aorist passive participle of  εκριζοω, late compound, to root out, to pluck up by the roots, as in Mt 13:29.

Wild waves ( κυματα αγρια ). Waves (Mt 8:24, from  κυεω, to swell) wild (from  αγρος, field, wild honey Mt 3:4) like untamed animals of the forest or the sea.

Foaming out ( επαφριζοντα ). Late and rare present active participle of  επαφριζω, used in Moschus for the foaming waves as here. Cf. Isa 57:20.

Shame ( αισχυνας ). Plural "shames" (disgraces). Cf. Php 3:19.

Wandering stars ( αστερες πλανητα ). "Stars wanderers."  Πλανητης, old word (from  πλαναω ), 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 ( εις αιωνα ). The rest of the relative clause exactly as in 2Pe 2:17.

And to these also ( δε κα τουτοις ). Dative case, for these false teachers as well as for his contemporaries.

Enoch the seventh from Adam ( εβδομος απο Αδαμ Hενωχ ). The genealogical order occurs in Ge 5:4-20, with Enoch as seventh. He is so termed in Enoch 60:8; 93:3.

Prophesied ( επροφητευσεν ). First aorist active indicative of  προφητευω. 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 ( εν αγιαις μυριασιν αυτου ). "With ( εν of accompaniment, Lu 14:31) his holy ten thousands" ( μυριας regular word, feminine gender, for ten thousand, Ac 19:19, there an unlimited number like our myriads, Lu 12:1).

To execute judgment ( ποιησα κρισιν ). "To do justice."

To convict ( ελεγξα ). First aorist (effective) active infinitive like  ποιησα before it.

Ungodly ( ασεβεις ). See verse 4 and end of this verse.

Of ungodliness ( ασεβειας ). Old word as in Ro 1:18, plural in Jude 1:18 as in Ro 11:26.

Which ( ων ). Genitive by attraction from  α (cognate accusative with  ησεβησαν, old verb, to act impiously, here alone in N.T. save some MSS. in 2Pe 2:6) to agree with the antecedent  εργων (deeds).

Hard things ( σκληρων ). Harsh, rough things as in Joh 6:60.

Which ( ων ). Genitive by attraction from  α (object of  ελαλησαν, first aorist active indicative of  λαλεω ) to the case of the antecedent  σκληρων. Four times in this verse as a sort of refrain  ασεβεις (twice),  ασεβειασ, ησεβησαν.

Murmurers ( γογγυστα ). Late onomatopoetic word for agent, from  γογγυζω (Mt 20:11; 1Co 10:10) in the LXX (Ex 16:8; Nu 11:1,14-29).

Complainers ( μεμψιμοιρο ). Rare word (Isocrates, Aristotle, Plutarch) from  μεμφομα to complain and  μοιρα lot or fate. Here alone in N.T.

Lusts ( επιθυμιας ). As in 2Pe 3:3.

Swelling ( υπερογκα ). So in 2Pe 2:18 (big words).

Showing respect of persons ( θαυμαζοντες προσωπα ). Present active participle of  θαυμαζω to admire, to wonder at. Nowhere else in N.T. with  προσωπα, but a Hebraism (in Le 19:15; Job 13:10) like  λαμβανειν προσωπον (Lu 20:21) and  βλεπειν προσωπον (Mt 22:16) and  προσοπωλεμπτεω (Jas 2:9). Cf. Jas 2:1.

For the sake of advantage ( ωφελειας χαριν ). To themselves. See also verse 11. The covetousness of these Gnostic leaders is plainly shown in 2Pe 2:3,14. For  χαριν as preposition with genitive see Eph 3:1,14.

Remember ye ( υμεις μνησθητε ). First aorist passive (deponent) imperative of  μιμνησκω with genitive  ρηματων (words). In 2Pe 3:2 we have the indirect form (infinitive  μνησθηνα ). The rest as in II Peter, but in simpler and more exact structure and with the absence of  των αγιων προφητων (the holy prophets).

How that ( οτ ). Declarative  οτ as in verse 5. See discussion of 2Pe 3:3 for differences, no  εν εμπαιγμονη here and no  των ασεβειων there.

They who make separations ( ο αποδιοριζοντες ). Present active articular participle of the double compound  αποδιοριζω (from  απο, δια, οριζω, ορος, boundary, to make a horizon), rare word, in Aristotle for making logical distinctions, here only in N.T.  Διοριζω occurs in Le 20:24 and  αφοριζω in Mt 25:32, etc. See  αιρεσεις in 2Pe 2:1.

Sensual ( ψυχικο ). Old adjective from  ψυχη as in 1Co 2:14; 15:44; Jas 3:15. Opposed to  πνευματικος. Not used by Peter.

Having not the Spirit ( πνευμα μη εχοντες ). Usual negative  μη with the participle (present active of  εχω ). Probably  πνευμα here means the Holy Spirit, as is plain in verse 20. Cf. Ro 8:9.

Building up ( εποικοδομουντες ). Present active participle of  εποικοδομεω, old compound with metaphor of a house ( οικος ), common in Paul (1Co 3:9-17; Col 2:7; Eph 2:20).

On your most holy faith ( τη αγιωτατη υμων πιστε ). For the spiritual temple see also 1Pe 2:3-5. See  πιστις (faith) in this sense (cf. Heb 11:1) in 2Pe 1:5 with the list of graces added. A true superlative here  αγιωτατη, not elative.

Praying in the Holy Spirit ( εν πνευματ αγιω προσευχομενο ). This is the way to build themselves up on their faith.

Keep yourselves ( εαυτους τηρησατε ). First aorist active imperative (of urgency) of  τηρεω. 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 ( προσδεχομενο ). Present middle participle of  προσδεχομα, the very form in Tit 2:13. The same idea in  προσδοκωντες in 2Pe 3:14.

And on some ( κα ους μεν ). Demonstrative plural of  ος μεν--ος δε ( ους δε, below), not the relative  ους, but by contrast ( μεν, δε ). So Mt 13:8.

Have mercy ( ελεατε ). Present active imperative of  ελεαω (rare form in Ro 9:16 also for the usual  ελεεω Mt 9:27). But A C read  ελεγχετε, refute, in place of  ελεατε. The text of this verse is in much confusion.

Who are in doubt ( διακρινομενους ). Present middle participle of  διακρινω, in the accusative case agreeing with  ους μεν, though K L P have the nominative. If the accusative and  ελεατε is read, see Jas 1:6 for the idea (doubters). If  ελεγχετε is read, see Jude 1:9 for the idea (disputers).

And some save ( ους δε σωζετε ). B omits  ους δε.

Snatching them out of the fire ( εκ πυρος αρπαζοντες ). Present active participle of  αρπαζω, 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 ( ους δε ελεατε εν φοβω ). 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 ( εσπιλωμενον ). Perfect passive participle of  σπιλοω, late and common verb (from  σπιλος, spot, 2Pe 2:13), in N.T. only here and Jas 3:6.

From stumbling ( απταιστους ). Verbal from  πταιω, 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 ( κατενωπιον της δοξης αυτου ). Late compound preposition ( κατα, εν, ωπς ), right down before the eye of his glory as in Eph 1:4. Cf. Mt 25:31-33; Col 1:22, where Paul has  παραστησα like  στησα here (first aorist active infinitive) and also  αμωμους as here, but  αμωμητος in 2Pe 3:14.

In exceeding joy ( εν αγαλλιασε ). See Lu 1:14.

To the only God our Saviour ( μονω θεω σωτηρ ημων ). Dative in the noble doxology. See Ro 16:27,  μονω σοφω θεω (to the alone wise God), where also we have  δια Ιησου Χριστου, but without  του κυριου ημων (our Lord) as here.  Σωτηρ is used of God eight times in the N.T., six of them in the Pastoral Epistles.  Δοξα (glory) to God or Christ in all the doxologies except 1Ti 6:16.  Μεγαλοσυνη (Majesty) is a late LXX word, in N.T. only here and Heb 1:3; 8:1.

Before all time ( προ παντος του αιωνος ). Eternity behind us. See same idea in 1Co 2:7  προ των αιωνων.

Now ( νυν ). The present.

For ever more ( εις παντας τους αιωνας ). "Unto all the ages." All the future. As complete a statement of eternity as can be made in human language.