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The NET Bible (A Review)
[Or: How to evaluate a version without reading the whole darn book!]

/ Ng: alt.christnet.bible / 17July99 /
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 Amid the abundance of bible versions available to the typical seeker and inquirer, the average Bible reader may be at a loss as to how to find that one copy that is best for their particular needs. Those who seek a version that is easy to read, and yet a faithful rendition of the Word of God, may want to consider the New English Translation as a possible candidate for selection. ... Now there are many ways to choose a bible, of course. All of these can be classified according to two major categories: the easy way, and the hard way. The easy way is to just grab whatever copy is nearest to your specific location in space-time and give'er. The hard way is to put some thought and effort into a careful selection of a copy that the reader will be spending many hours and years wrestling with.
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 Of course some people think that the matter of versions, translations, the various physical properties of individual copies, and the nature of the texts' secondary apparatus are of no consequence, and can therefore be ignored as irrelevant and unimportant. I am not one of these. I say that picking the right version of the scriptures is at least as important as picking the right house for your family. Thus the hard way involves reading all the prefaces and introductions that come at the start of every modern bible. But with the NET Bible a lot can gained from this exercise ...
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 "Pastors without expensive libraries, missionaries and Bible translators in the field, and people in countries where access to Bible study materials are restricted or prohibited will all benefit from access to a modern English translation with extensive notes. The notes accompanying the NET Bible can even help you understand other translations better. Ultimately what you have in your hands or on your computer monitor with this copy of the NET Bible is God's Word, and we believe it should be available to everyone to read and study in a version that is accurate, readable, and affordable."
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 The preface of the NET Bible thus functions much like the dreaded newsgroup FAQ. So we have relevant questions followed by answers: "What is unique and distinctive about the NET Bible? ... First, the NET Bible includes extensive notes with the translation, notes that operate on more than one level - a technical level for pastors, teachers, and students of Greek and Hebrew who are interested in the grammatical, syntactical, and text critical details of the translation, and a more popular level comparable to current study Bibles offering explanatory details of interest to lay Bible students. In electronic format the length of these notes, a considerable problem with conventional printed Bibles, is no longer a major limitation."
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 And of what value are all these copious notes to the average reader? The preface explains it thusly: "In short, the notes allow a sort of running commentary on the biblical text to a degree never seen before in modern translations of the Bible. The NET Bible New Testament with the complete set of translator's footnotes is not just a readable modern translation, but a copy of the Bible with its own commentary attached containing an average of over two notes for each verse." Now I tend to approve of this approach very muchly. The Word tends to attract more words; as by a force like unto constant and irresistible gravity. This is a very old and noble tradition (attached to all manner of sacred writings) that has always impressed itself on almost every copy of the scriptures ever made (up until modern times, that is). It is especially noticeable in Jewish bibles where the surrounding commentary takes up more space on the average page than the Word itself.
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 There are also those who may wonder about how particular versions serve as a vehicle for the doctrines and theologies of particular individuals, groups, or churches. [4X: The JW's are notorious for 'tampering' with their version of the holy books. And the Church of Latter-Day Saints even has an additional bible; a kind of NT part two, a sequel to the international best-seller. And the origins of this Mormon bible are along the lines of the fabled Koran's mysterious and awesome genesis ... ] Often this 'slanted' approach to bible-making makes a particular version - although otherwise an adequate translation (eg. the Catholic NAB) - useless for the average reader who wants to avoid the biases and prejudgments that come with these "theological" additions (ie. intrusions really) forced upon a text that in itself does not not require them. Thus while the NET Bible is of evangelical origins, the project leaders early on determined that the NET must be a truly ecumenical version, and not another cult or denominational bible. To this end they decided to "to devote special attention to the avoidance of doctrinal peculiarities or sectarian bias".
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 All in all, the preface promises much, sounds great, and is extremely well done. And also well worth reading in any case. Not least of all for its habit of providing the reader with the essentials of bible scholarship. 4X: "All translation is interpretation; it cannot be otherwise. But how much interpretation and how idiosyncratic an interpretation is the issue." Thus the Preface is both informative and relatively painless to digest at one and the same time (always a useful combination for those versions claiming to be user-friendly). ... But after we have considered all these matters, the main feature to decide the issue  of what will be your own best bible becomes the matter of the quality of the text itself. So how best to judge if this NET version is both good and readable? One way is to just compare some passage with another popular or well-known version (eg. perhaps one seen to have some authority). In this case we shall use as our sample pericope a presentation of a curious tale about the prophet Elijah from the much-ignored prophet version (with headings and sundry editorial changes and additions by the author) ...

 When Ahab saw Elijah, Ahab said to him, "Is it you, you Troubler of Israel?" And he answered, "I have not troubled Israel. But you have; and your father's house, because you have forsaken the commandments of the LORD and followed the Baals. Now therefore send and gather all Israel to me at Mount Carmel; and the 450 prophets of Baal and the 400 prophets of Asherah (who eat at Jezebel's table)." So Ahab sent to all the people of Israel, and gathered the prophets together at Mount Carmel. And Elijah came near to all the people, and said, "How long will you go limping about with two different opinions? If the LORD is God, follow him; but if Baal, then follow him!" And the people did not answer him by even a word.
 Then Elijah said to the people, "I alone am left a prophet of the LORD; but Baal's prophets are 450 men. Therefore let two bulls be given to us; and let them choose one bull for themselves, and cut it in pieces and lay it on the wood. But put no fire to it. And I will prepare the other bull and lay it on the wood, but put no fire to it. And you call on the name of your god and I will call on the name of the LORD; and the God who answers by fire, he is God." And all the
people answered, "It is a good idea, and well spoken."
 Then Elijah said to the prophets of Baal, "Choose for yourselves one bull and prepare it first, for you are many; and call on the name of your god, but put no fire to it." And they took the bull which was given them, and they prepared it, and called on the name of Baal from morning until noon, saying, "O Baal, answer us!" But there was no voice, and no one answered. And they leaped about the altar which they had made. And at noon Elijah mocked them, saying, "Cry aloud, for he is a god; either he is musing, or he has gone aside, or he is on a journey, or perhaps he is asleep and must be awakened." And they cried aloud, and cut themselves after their custom with swords and lances, until the blood gushed out upon them. And as midday passed, they raved on in a frenzy until the time of the offering of the oblation (ie. the evening sacrifice), but there was no voice. No one answered. And no one paid attention.

 Then Elijah said to all the people, "Come near to me"; and all the people came near to him. And he repaired the altar of the LORD that had been broken and thrown down. Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, to whom the word of the LORD had come, saying, "Israel shall be your name".  And with the stones he built an altar in the name of the LORD. And he made a trench around the altar; large enough to hold two measures of seed. And he put the wood just so, and cut the bull in pieces, and then laid it on the wood. Then he said, "Fill four jars with water, and pour it on the burnt offering, and on the wood." And after they had done so he said, "Do it a second time"; and they did it a second time. Then he said, "Do it a third time"; and they did it a third time.  And the water ran round about the altar, and also filled the trench with water. And at the time of the offering of the evening sacrifice, Elijah the prophet came near to it, and said, "O LORD, God of Abraham, Isaac, and Israel, let it be known this day that you are God in Israel, and that I am your slave; and that I have done all these things at your word and command. Answer me, O LORD, answer me, that this people may know that you, O LORD, are God, and that you have turned back their hardened hearts."
 Then the fire of the LORD fell upon the altar, and consumed the burnt offering, and the wood, and the stones, and the dust, and even licked up the water that was in the trench. And when all the people saw it, they fell on their knees and faces. Then they said, "The LORD, he is God! The LORD, he is God!" And Elijah said to them, "Seize these prophets of Baal; and let not one of them escape!" And so they seized them. And Elijah brought them down to the brook named Kishon, and there he slit their throats with his dagger, and so killed them all. [1Kings 18:17-40 / Prophet Version]
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 Well, well, well. There can be little doubt that the People learned a very important lesson that day. Apparently, the Lord knows how to get his point across (when the right time for it comes). So how does the NET present this charming adventure of Elijah's? ...

 18:16 When Obadiah went and informed Ahab, the king went to meet Elijah 20 18:17 When Ahab saw Elijah, he21 said to him, “Is it really you, the one who brings disaster22 on Israel?” 18:18 Elijah23 replied, “I have not brought disaster24 on Israel. But you and your father’s dynasty have, by abandoning the LORD’s commandments and following the Baals. 18:19 Now send out messengers25 and assemble all Israel before me at Mount Carmel, as well as the 450 prophets of Baal and 400 prophets of Asherah whom Jezebel supports.26  18:20 Ahab sent messengers27 to all the Israelites and he assembled the prophets at Mount Carmel. 18:21 Elijah approached all the people and said, “How long are you going to be paralyzed by indecision?28 If the LORD is the true God,29 then follow him, but if Baal is, follow him!” But the people did not say a word. 18:22 Elijah said to them: “I am the only prophet of LORD who is left, but the prophets of Baal number 450. 18:23 Let them bring us two bulls. Let them choose one of the bulls for themselves, cut it up into pieces, and place it on the wood. But they must not set it on fire. I will do the same to the other bull and place it on the wood. But I will not set it on fire. 18:24 Then you30 will invoke the name of your god, and I will invoke the name of the LORD. The god who responds with fire will demonstrate that he is the true God.”31 All the people responded,“This will be a fair test.”32  18:25 Elijah told the prophets of Baal, “Choose one of the bulls for yourselves and go first, for you are the majority. Invoke the name of your god, but do not light a fire.” 18:26 So they took a bull, as he had suggested,33 and prepared it. They invoked the name of Baal from morning until noon, saying, “Baal, answer us.” But there was no sound and no answer. They jumped34 around on the altar they had made.35 18:27 At noon Elijah mocked them, “Yell louder. After all he is a god; he may be deep in thought, or perhaps he stepped out for a moment or has taken a trip. Perhaps he is sleeping and needs to be awakened.”36 18:28 So they yelled louder and, in accordance with their prescribed ritual,37 mutilated themselves with swords and spears until their bodies were covered with blood.38 18:29 Throughout the afternoon they were in an ecstatic frenzy,39 but there was no sound, no answer, and no response.
40 18:30 Elijah then told all the people, “Approach me.” So all the people approached him. He repaired the altar of the LORD that had been torn down.41 18:31 Then Elijah took 12 stones, corresponding to the number of tribes that descended from Jacob, to whom the LORD had said, “Israel will be your new name.”42 18:32 With the stones he constructed an altar for the LORD.43 Around the altar he made a trench large enough to contain two seahs44 of seed. 18:33 He arranged the wood, cut up the bull, and placed it on the wood. 18:34 Then he said, “Fill four water jars and pour the water on the offering and the wood.” When they had done so,45 he said, “Do it again,” so they did it again. Then he said, “Do it a third time,” so they did it a third time. 18:35 The water flowed down all sides of the altar and filled the trench. 18:36 When it was time for the evening offering,46 Elijah the prophet approached the altar47 and prayed: “O LORD God of Abraham, Isaac, and Israel, today prove48 that you are God in Israel and that I am your servant and have done all these things at your command. 18:37 Answer me, O LORD, answer me, so these people will know that you, O LORD, are the true God49 and that you are winning back their allegiance.50 18:38 Then fire from the LORD fell from the sky.51 It consumed the offering, the wood, the stones, and the dirt, and licked up the water in the trench. 18:39 When all the people saw this, they fell facedown to the ground and said, “The LORD is the true God!52 The LORD is the true God!”53 18:40 Elijah told them, “Grab the prophets of Baal! Don’t let even one of them escape!” So they grabbed them, and Elijah led them down to the Kishon Valley and executed54 them there. <snip remainder> ...
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 So then you'll notice first an abundance of numbers in the text; these being verse references and identifiers for the text's many accompanying notes. The story is told in a vivid and dramatic style, and despite a few ragged edges (eg. 'seahs') the story comes across as a very pointed and readable short story. If we can generalize from this example to the NET bible as a whole, we may conclude that this version surely merits inclusion on any reader's short list of real contenders for the title of 'Most Readable & User-Friendy Bible' ...
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 That is, apart from the PV, of course!  :)
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  From all of this it becomes quite apparent that the NET's nearest biblical relative is the NIV. In other words, the NET intends to be an updated and improved NIV type Bible. It is very definitely a bible-scholars Bible. Now surely no group is better situated to create good and readable popular versions for the general reading public; but there are both pros and cons to this approach (as with any other). In our coming series of follow-up articles (the first one entitled 'The Bible of the Scribes') we shall begin to examine the strengths and weaknesses of a version founded on "sound scholarship" by looking at how the translation and notes work together to offer the reader a particular understanding of the epistle of Jude ... An understanding, I dare say, that may not allow the text to 'speak for itself'; which, after all, is (or rather, should be) the primary goal of any and every translation, edition, and version of the sacred scriptures.
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P.S. In the meantime, if you wish to sample the NET Bible for yourself, cyber-saints will be glad to know that it is always available online at: http://www.bible.org/netbible/index.htm

/ Ng: alt.christnet.bible / 20July99 /

 Two aspects of the New English Traslation Bible justify our view of it as the bible of the scribes: (1) it is non-denominational. This means that the translators intend to avoid "doctrinal peculiarities, sectarian biases, and unintentional idiosyncrasies"; (2) the NET Bible "was a translation conceived and designed by biblical scholars who were primarily specialists in the biblical languages and in the exegesis (interpretation) of the biblical text" (NET Preface). Now it is undoubtedly a good idea to steer clear of ecclesiastical preconceptions and biases; but transferring the task of Bible making from out of the hands of the churches and into those of the scribes (ie. Bible scholars) does not necessarily mean that we are now free of these theological angles and unwanted limitations, but rather that we have merely exchanged one set of preconceptions and biases in favor of another (ie. those of conservative evangelical scribes).
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 The question then becomes: How do the assumptions and peculiarities of such scribes affect the quality of the translation, and the reader trying to understand that translation? ... The goal of the NET Bible is to offer a translation that is not only readable (and thus understandable) to the post-modern reader, but also to faithfully express the biblical author's intended meaning. Now the NET Bible has certainly accomplished the first goal, but the second is far more problematic; (this is because the so-called 'intended meaning' is very far more vulnerable to the various whims of the entire hermeneutical process). And this brings us to the role and significance of the NET Bible's many and glorious footnotes ... Well, we saw in our previous review [see article entitled 'The NET Bible (A Review)'] that the two main features recommending the NET as the best general purpose version of the sacred scriptures are its readable and worthy translation, and its abundance of supporting notes helpful to textual critics (and other Bible scholars), Bible students, and the general reader. We talked briefly about these notes in the last article, but our purpose there was to evaluate the quality of the text which (according to its own high standards) measures up quite well to even the most authoritative and accepted standards; (4X: the RSV remains quite popular among many scribes, scholars and students). But now we must examine these copious notes more carefully to see if they live up to all of the grandiose promises made in the NET's Preface.
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  The best place to begin this scrutiny is with the NET's own 'Introduction to the New Testament'. Here we discover that there are three basic types of notes used: (1) textual critical notes (tc); (2) translators notes (tn); and (3) study notes (sn). The tc's concern the matter of variant readings and related issues of concern to textual critics, and so are of small importance to the average reader. These are the least numerous of the three types. The tn's "are the most numerous. They explain the rationale for the translation and give alternative translations, interpretive options, and other technical information". So this category is also of concern chiefly to the scribes and scholars. Thus the majority of the NET's notes are specifically directed to the benefit of a minority of the Good Book's various readers. This is unfortunate in some ways; but it can hardly surprise us that a Bible *by* and *of* the scribes is also a Bible *for* the scribes!
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 This leaves us with the study notes for the general reader. The sn's are explanatory notes; being "comments about historical or cultural background, explanation of obscure phrases or brief discussions of context, discussions of the theological point made by the biblical author, cross references and references to Old Testament quotations or allusions in the New Testament, or other miscellaneous information helpful to the modern reader" ('Introduction to the NET Bible New Testament'). In other words, the sn's are the commentary or study Bible aspect of the NET, and are thus the primary tools for aiding the reader with an interpretive methodology formed by, and favorable to, various sundry scribes and bible scholars.
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 In our next (third) article in this series [entitled 'The Book of Jude (NET)'] we shall present the NET Bible's version of the epistle of Jude along with a selection from the many accompanying notes (ie. mostly just the study notes). After this, our fourth article (entitled 'The Politics of Translation') will begin an in-depth examination of the NET's presentation of Jude (with notes); to the end of attempting to determine whether or not the bible of the scribes adequately reveals the author's intentions as regards this much abused and ignored letter.
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P.S.  Newsgroup Netiquette: Rule #27 -> NEVER answer a question with another question;
but rather answer a question with an answer!
 

 
/ Ng: alt.christnet.bible / 20July99 /

 When properly read, both the internal and external evidence (primary and secondary) derived from this Christian NT epistle (later entitled 'Jude') nevertheless suggests that it was written by a Greek Christian prophet named Judas [Perhaps a friend and associate, or student, of the then well-known second century prophet, teacher, and scholar called James; who was perhaps based in Alexandria] near the middle of the second century of the Common Era. And well after the other New Testament documents have entered strongly into the various traditions of the various urban-based (and house-based) churches in the Empire. Yet the clear consensus among biblical scholars for a long time now (being, as it were, derived from long tradition and mighty winds etc) is that both James and Jude are to be assigned relatively early dates (c.60-85) - because they're more "apostolic" that way, you see - and being surely a part of the 'primitive' Jewish-Christian tradition, and so on and so forth. [This despite the fact that there are many elements and features that are neither Jewish nor primitive.]
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 Thus the epistle of Jude is an occasional letter following in the tradition first set forth by the 'Apostle to the Gentiles'. The occasion at hand was the infiltration of the early Greek churches (in Egypt?) by those who have no business claiming the Name; and the purpose of Judas' letter is to clearly identify who and what these people are, and to encourage Christians to fight for the Faith by actively resisting and opposing these liars and hypocrites. Now there can be no doubt that there are very few books in the entire Bible that are more timely and relevant to all the churches at the dawn of the third millennium than this short epistle (perhaps the very last document of the entire Bible to be written down). And yet there are surely only very few biblical books that are more abused and ignored and deliberately misunderstood! This almost universal disregard for the message of the Greek prophet distorts every aspect of popular perception of the letter; and this same distortion is even soaked deep into the very text itself such that no modern English version is able (or willing) to present the prophet's message unalloyed ...
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 With all this in mind, the Reader is invited to examine the NET Bible version of Jude. While there is no doubt that this translation is very readable, the main question is not readability (or even understandability) but whether or not *this* version accurately expresses the author's intentions. Therefore, as the Reader considers the text below (and the accompanying notes), the one question that must always be kept to the fore is this:
 Who are these people that the prophet is talking about?

 Salutation: 1:1 From Jude,1 a slave2 of Jesus Christ and brother of James,3 to those who are called, wrapped in the love of4 God the Father and kept for5 Jesus Christ. 1:2 May mercy, peace, and love be lavished on you!6
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 Condemnation of the False Teachers: 1:3 Dear friends, although I have been eager to write to you7 about our common salvation, I now feel compelled8 instead to write to encourage9 you to contend earnestly10 for the faith11 that was once for all12 entrusted to the saints.13 1:4 For certain men14 have secretly slipped in among you15-men who long ago16 were marked out17 for the condemnation I am about to describe18-ungodly men who have turned the grace of our God into a license for evil19 and who deny our only Master20 and Lord,21 Jesus Christ.
 1:5 Now I desire to remind you (even though you have been fully informed of these facts22 once for all23) that Jesus,24 having saved the25 people out of the land of Egypt, later26 destroyed those who did not believe. 1:6 You also know that27 the angels who did not keep within their proper domain28 but abandoned their own place of residence, he has kept29 in eternal chains30 in utter31 darkness, locked up32 for the judgment of the great Day. 1:7 So also33 Sodom and Gomorrah and the neighboring towns,34 since they indulged in sexual immorality and pursued unnatural desire35 in a way similar to36 these angels,37 are now displayed as an example by suffering the punishment of eternal fire.
 1:8 Yet these men,38 as a result of their dreams,39 defile the flesh, reject authority,40 and insult41 the glorious ones.42 1:9 But even43 when Michael the archangel44 was arguing with the devil and debating him45 concerning Moses' body, he did not dare to bring a slanderous judgment, but said, "May the Lord rebuke you!" 1:10 But these men do not understand the things they slander; and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend.46 1:11 Woe to them! For they have traveled down Cain's path,47 and because of greed48 have abandoned themselves49 to 50 Balaam's error; hence,51 they will certainly perish52 in Korah's rebellion. 1:12 These men are53 dangerous reefs54 at your love-feasts, 55 feasting without reverence,56 feeding only themselves.57 They are58 waterless59 clouds, carried along by the winds; autumn trees without fruit60-twice dead,61 uprooted; 1:13 wild sea waves,62 spewing out the foam of63 their shame;64 wayward stars65 for whom the utter depths of eternal darkness66 have been reserved.
 1:14 Now Enoch, the seventh in descent, beginning with Adam,67 even prophesied of them,68 saying, "Look! The Lord is coming69 with thousands and thousands70 of his holy ones, 1:15 to execute judgment on71 all, and to convict every person72 of all their thoroughly ungodly deeds73 that they have committed,74 and of all the harsh words that ungodly sinners have spoken against him." 1:16 These people are grumblers and75 fault-finders who go76 wherever their desires lead them;77 and they give bombastic speeches,78 enchanting folks79 for their own gain.80
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 Exhortation to the Faithful: 1:17 But you, dear friends-recall the predictions81 foretold by the apostles of our Lord Jesus Christ.82 1:18 For they said to you, "In the end time there will come83 scoffers, propelled by their own ungodly desires."84 1:19 These people are divisive,85 worldly,86 devoid of the Spirit.87 1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit,88 1:21 maintain89 yourselves in the love of God, while anticipating90 the mercy of our Lord Jesus Christ that brings eternal life.91 1:22 And have mercy on some who waver; 1:23 save92 others by snatching them out of the fire; have mercy93 on others, coupled with a fear of God,94 hating even the clothes soiled95 by the flesh.96
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 Final Blessing: 1:24 Now to the one who is able to keep you from falling,97 and to cause you to stand, rejoicing,98 without blemish99 before his glorious presence,100 1:25 to the only God our Savior through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time and now and for all eternity. Amen.

 1tn Grk "Judas," traditionally "Jude" in English versions to distinguish him from the one who betrayed Jesus. The word "From" is not in the Greek text, but has been supplied to indicate the sender of the letter.
 3sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: since Jude was a common name in the first century (two of Jesus' disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
 11sn The term "faith" has a variety of meanings in the NT. Here, the faith refers to the doctrinal content embraced by believers rather than the act of believing. Rather than discuss the points of agreement that Jude would have with these believers, because of the urgency of the present situation he must assume that these believers were well-grounded and press on to encourage them to fight for this common belief.
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 12sn The adverb once for all (a{pax, apax) seems to indicate that the doctrinal convictions of the early church had been substantially codified. That is to say, Jude could appeal to written documents of the Christian faith in his arguments with the false teachers. Most likely, these documents were the letters of Paul and perhaps one or more gospel. First and Second Peter may also have been among the documents Jude has in mind (see also the note on the phrase entrusted to the saints in this verse).
 13sn I now feel compelled instead…saints. Apparently news of some crisis has reached Jude, prompting him to write a different letter than what he had originally planned. A plausible scenario is that after Peter's death, Jude intended to write to the same Gentile readers that Peter had written to (essentially, Paul's churches). Jude starts by affirming that the gospel the Gentiles had received from Paul was the same as the one the Jewish Christians had received from the other apostles (our common salvation). But in the midst of writing this letter, Jude felt that the present crisis deserved another, shorter piece. The crisis, as the letter reveals, is that the false teachers whom Peter prophesied have now infiltrated the church. The letter of Jude is thus an ad hoc letter, intended to confirm the truth of Peter's letter and encourage the saints to ground their faith in the written documents of the nascent church, rather than listen to the twisted gospel of the false teachers. In large measure, the letter of Jude illustrates the necessity of clinging to the authority of scripture as opposed to those who claim to be prophets.
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 15tn "Among you" is not in the Greek text, but is obviously implied. sn The infiltration referred to by the phrase slipped in among you was predicted by Peter (2 Pet 2:1), Paul (e.g., Acts 20:29-30), and OT prophets.
 19tn Grk "debauchery." This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).  sn Turned the grace of our God into a license for evil. One of the implications that the gospel in the apostolic period was truly a gospel of grace was the fact that the enemies of the gospel could pervert it into license. If it were a gospel of works, no such abuse could be imagined. Along these lines, note Rom 6:1- "Are we to remain in sin so that grace may increase?" This question could not have even been asked had the gospel been one of works. But grace is easily misunderstood by those who would abuse it.
 20sn The Greek term for Master (despovth", despoths) is the same term Peter used (2 Pet 2:1) to describe his Lord when he prophesied about these false teachers. Used only ten times in the NT, the verbal connection between these two books at this juncture is striking. This is especially so since both Peter and Jude speak of these false teachers as denying the Master (both using the same verb). The basic difference is that Peter is looking to the future, while Jude is arguing that these false teachers are here now.
 22sn That Jude comments on his audience's prior knowledge of what he is about to tell them (you have been fully informed of these facts) probably implies that they were familiar with 2 Peter. In 2 Pet 2:4ff., the same illustrations from the OT are drawn. See the note on the following phrase once for all.
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 23sn In this translation, Jude is stressing that the readers have been informed once for all of the OT illustrations he is about to mention. Where would they get this information? Most likely from having read 2 Peter. Earlier Jude used the same adverb to indicate that these believers had a written record of the faith. This seems to be his implication here, too. Thus, for the second time Jude is appealing to the written documents of the early church as authoritative as opposed to the messages of the false teachers. As the first century began to draw to a close, the early church found itself increasingly dependent on the letters and gospels of the apostles and their associates. Once those apostles died, false apostles and false teachers sprang up, like wolves in sheep's clothing (cf. Acts 20:29-30). To combat this, some of the latest books of the NT stressed the authority of what had been written (so Hebrews, Jude, Ephesians, 1 John). Although these writers anticipated the return of the Lord, they also braced their audiences for a delay of the parousia (the second coming of Christ) by suggesting that when they were gone the NT documents should guide them.
 24tc … As difficult as the reading jIhsou'" is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate. sn The construction our Master and Lord, Jesus Christ in v. 4 follows Granville Sharp's rule. The construction strongly implies the deity of Christ. This is followed by a statement that Jesus was involved in the salvation (and later judgment) of the Hebrews. He is thus to be identified with the Lord God, Yahweh. Verse 5, then, simply fleshes out what is implicit in v.4.
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 35tn Grk "strange flesh." This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of e{tero" ({etero"; "strange," "other"). When this is to be distinguished from a[llo" (allos, "another") it suggests "another of a different kind." If so, would that properly describe homosexual behavior? In response, the language could easily be compact: "pursued flesh other than what was normally pursued." However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ejkporneuvsasai (ekporneusasai, "having indulged in sexual immorality") and ajpelqou'sai (apelqousai, "having pursued") have concord with "cities" (povlei", poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.
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 38tn The reference is now to the false teachers.
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 46tn Or "they should naturally comprehend." The present tense, in this context may have a conative force.  sn They instinctively comprehend Like irrational animals, these false teachers do grasp one thing-the instinctive behavior of animals in heat. Bauckham (Jude, 63) notes that "Though they claim to be guided by special spiritual insight gained in heavenly revelations, they are in fact following the sexual instincts which they share with the animals." Jude's focus is somewhat different from Peter's: Peter argued that, like irrational animals who are born to be caught and killed, these men will be destroyed when destroying others (2 Pet 2:12). Jude, however, does not mention the destruction of animals, just that these false teachers will be destroyed for mimicking them.
 55sn The danger of the false teachers at the love-feasts would be especially pernicious, for the love-feasts of the early church involved the Lord's Supper, worship, and instruction.
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 60sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.
 61tn Grk "having died twice." sn Twice dead probably has no relevance to the tree-metaphor, but has great applicability to these false teachers. As in Rev 20:6, those who die twice are those who die physically and spiritually. The aphorism is true: "born once, die twice; born twice, die once" (cf. Rev 20:5; John 3, 11).
 64tn Grk "shames, shameful things." It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.
 65sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.
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 78tn Grk "and their mouth speaks bombastic things."  sn They give bombastic speeches. The idiom of opening one's mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6.
 79sn Enchanting folks (Grk "awing faces") refers to the fact that the speeches of these false teachers are powerful and seductive.
 81tn Grk "words." In conjunction with proei'pon (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.
 82sn 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.
 84tn Grk "going according to their own desires of ungodliness." sn Jude cites 2 Pet 3:3, changing a few of the words, inter alia, cleaning up the syntax, conforming it to Hellenistic style.
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 87tn Grk "not having [the] Spirit."  sn The phrase devoid of the Spirit may well indicate Jude's and Peter's assessment of the spiritual status of the false teachers. Those who do not have the Spirit are clearly not saved.
 94sn Joining a fear of God to mercy is an important balance when involved in disciplinary action. On the one hand, being merciful without fear can turn to unwarranted sympathy for the individual, absolving him of personal responsibility; but fearing God without showing mercy can turn into personal judgment and condemnation.
 95sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.
 96tn Grk "hating even the tunic spotted by the flesh." The "flesh" in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see "flesh" as referring to the sin nature here and the language as metaphorical.