Jude 1:8
New International Version
In the very same way, on the strength of their dreams these ungodly people pollute their own bodies, reject authority and heap abuse on celestial beings.

New Living Translation
In the same way, these people—who claim authority from their dreams—live immoral lives, defy authority, and scoff at supernatural beings.

English Standard Version
Yet in like manner these people also, relying on their dreams, defile the flesh, reject authority, and blaspheme the glorious ones.

Berean Study Bible
Yet in the same way, these dreamers defile their bodies, reject authority, and slander glorious beings.

Berean Literal Bible
Yet likewise also these dreaming ones indeed defile the flesh, and set aside authority, and blaspheme glorious ones.

New American Standard Bible
Yet in the same way these men, also by dreaming, defile the flesh, and reject authority, and revile angelic majesties.

New King James Version
Likewise also these dreamers defile the flesh, reject authority, and speak evil of dignitaries.

King James Bible
Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.

Christian Standard Bible
In the same way these people--relying on their dreams--defile their flesh, reject authority, and slander glorious ones.

Contemporary English Version
The people I am talking about are behaving just like those dreamers who destroyed their own bodies. They reject all authority and insult angels.

Good News Translation
In the same way also, these people have visions which make them sin against their own bodies; they despise God's authority and insult the glorious beings above.

Holman Christian Standard Bible
Nevertheless, these dreamers likewise defile their flesh, reject authority, and blaspheme glorious ones.

International Standard Version
In a similar way, these dreamers also defile their flesh, reject the Lord's authority, and slander his glorious beings.

NET Bible
Yet these men, as a result of their dreams, defile the flesh, reject authority, and insult the glorious ones.

New Heart English Bible
Yet in like manner these also in their dreaming defile the flesh, despise authority, and slander celestial beings.

Aramaic Bible in Plain English
In this likeness, these also lust in their dreams, who defile the flesh, reject Lordship and slander The Glory.

GOD'S WORD® Translation
Yet, in a similar way, the people who slipped in among you are dreamers. They contaminate their bodies with sin, reject the Lord's authority, and insult his glory.

New American Standard 1977
Yet in the same manner these men, also by dreaming, defile the flesh, and reject authority, and revile angelic majesties.

Jubilee Bible 2000
In the same manner these deceived dreamers, defile their flesh, despise dominion, and speak evil of higher powers.

King James 2000 Bible
Likewise also these filthy dreamers defile the flesh, despise authority, and speak evil of the glorious ones.

American King James Version
Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.

American Standard Version
Yet in like manner these also in their dreamings defile the flesh, and set at nought dominion, and rail at dignities.

Douay-Rheims Bible
In like manner these men also defile the flesh, and despise dominion, and blaspheme majesty.

Darby Bible Translation
Yet in like manner these dreamers also defile [the] flesh, and despise lordship, and speak railingly against dignities.

English Revised Version
Yet in like manner these also in their dreamings defile the flesh, and set at nought dominion, and rail at dignities.

Webster's Bible Translation
Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.

Weymouth New Testament
Yet in just the same way these dreamers also pollute the body, while they set authority at naught and speak evil of dignities.

World English Bible
Yet in the same way, these also in their dreaming defile the flesh, despise authority, and slander celestial beings.

Young's Literal Translation
In like manner, nevertheless, those dreaming also the flesh indeed do defile, and lordship they put away, and dignities they speak evil of,
Study Bible
God's Judgment on the Ungodly
7In like manner, Sodom and Gomorrah and the cities around them, who indulged in sexual immorality and pursued strange flesh, are on display as an example of those who sustain the punishment of eternal fire. 8Yet in the same way, these dreamers defile their bodies, reject authority, and slander glorious beings. 9But even the archangel Michael, when he disputed with the devil over the body of Moses, did not presume to bring a slanderous judgment against him, but said, “The Lord rebuke you!”…
Cross References
Luke 12:11
When you are brought before the synagogues, rulers, and authorities, do not worry about how to defend yourselves or what to say.

2 Peter 2:10
Such punishment is specially reserved for those who indulge the corrupt desires of the flesh and despise authority. Bold and self-willed, these men are unafraid to slander angelic majesties.

Treasury of Scripture

Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.

these.

Jeremiah 38:25-28
But if the princes hear that I have talked with thee, and they come unto thee, and say unto thee, Declare unto us now what thou hast said unto the king, hide it not from us, and we will not put thee to death; also what the king said unto thee: …

defile.

1 Corinthians 3:17
If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.

1 Timothy 1:10
For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine;

See on

2 Peter 2:10-12
But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities…

despise.

Genesis 3:5
For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.

Numbers 16:3,12,13
And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the LORD is among them: wherefore then lift ye up yourselves above the congregation of the LORD? …

1 Samuel 10:27
But the children of Belial said, How shall this man save us? And they despised him, and brought him no presents. But he held his peace.

speak.

Jude 1:9,10
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee…

Exodus 22:28
Thou shalt not revile the gods, nor curse the ruler of thy people.

Proverbs 30:11,17
There is a generation that curseth their father, and doth not bless their mother…







Lexicon
Yet
μέντοι (mentoi)
Conjunction
Strong's Greek 3305: (a) indeed, really, (b) yet, however, nevertheless. From Not Used and toi; indeed though, i.e. However.

in the same way,
Ὁμοίως (Homoiōs)
Adverb
Strong's Greek 3668: In like manner, similarly, in the same way, equally. Adverb from homoios; similarly.

these
οὗτοι (houtoi)
Demonstrative Pronoun - Nominative Masculine Plural
Strong's Greek 3778: This; he, she, it.

dreamers
ἐνυπνιαζόμενοι (enypniazomenoi)
Verb - Present Participle Middle or Passive - Nominative Masculine Plural
Strong's Greek 1797: To dream (see visions) in my sleep. Middle voice from enupnion; to dream.

defile
μιαίνουσιν (miainousin)
Verb - Present Indicative Active - 3rd Person Plural
Strong's Greek 3392: To stain, pollute, defile, corrupt. Perhaps a primary verb; to sully or taint, i.e. Contaminate.

[their] bodies,
σάρκα (sarka)
Noun - Accusative Feminine Singular
Strong's Greek 4561: Flesh, body, human nature, materiality; kindred.

reject
ἀθετοῦσιν (athetousin)
Verb - Present Indicative Active - 3rd Person Plural
Strong's Greek 114: From a compound of a and a derivative of tithemi; to set aside, i.e. to disesteem, neutralize or violate.

authority,
κυριότητα (kyriotēta)
Noun - Accusative Feminine Singular
Strong's Greek 2963: From kurios; mastery, i.e. rulers.

and
δὲ (de)
Conjunction
Strong's Greek 1161: A primary particle; but, and, etc.

slander
βλασφημοῦσιν (blasphēmousin)
Verb - Present Indicative Active - 3rd Person Plural
Strong's Greek 987: From blasphemos; to vilify; specially, to speak impiously.

glorious [beings].
δόξας (doxas)
Noun - Accusative Feminine Plural
Strong's Greek 1391: From the base of dokeo; glory, in a wide application.
(8-10) Application of these three instances to the libertines who are now provoking God.

(8) Likewise also.--Rather, Yet in like manner: i.e., in spite of these warnings. These ungodly men were like the unbelievers in the wilderness in denying Christ and scoffing at His promises; they were like the impure angels in leaving that "constitution which is in heaven" (Philippians 3:20) for the base pleasures of earth; they were like the people of Sodom in seeking even these base pleasures by unnatural courses.

These filthy dreamers.--We must add also. "Filthy" is not in the original Greek, nor in any previous English version, but is supplied from the next clause; not rightly, for "dreamers" goes with all three clauses, not with "defile the flesh" only. This being admitted, a number of painful interpretations are at once excluded. "These dreamers also" means these ungodly men, who are deep in the slumber of sin (see Note on Romans 13:11), as well as the three classes of sinners just mentioned. Excepting in Acts 2:17, which is a quotation from Joel 2:28, the word for "dreamer" occurs nowhere else in the New Testament, but is found in the LXX. version of Isaiah 56:10, of dogs that dream and make a noise in their sleep. St. Jude perhaps has this passage in his mind. (See below, second Note on Jude 1:12.) "Dreamers" may perhaps refer to the empty speculations of these men.

Defile the flesh.--Like the inhabitants of the cities of the plain. Some of the earliest forms of Gnosticism, on its antinomian as distinct from its ascetic side, exhibit the licentiousness inveighed against here; e.g., the Simonians, Nicolaitanes, Cainites, Carpocratians.

Despise dominion.--Like the impure angels. Insert "and" before "despise." The "dominion," or lordship, is that of Almighty God. Set aside, or reject (Mark 7:9; Luke 7:30; John 12:48), would be better than "despise," to mark the difference between this and 2Peter 2:10.

Speak evil of dignities.--Like the murmurers in the wilderness. By "dignities," or glories, are meant unseen powers worthy of reverence. The Greek word is rare in the New Testament; only here, 2Peter 2:10, and 1Peter 1:11. Earthly dignities, whether ecclesiastical or civil, are not included. (Comp. the doctrine of Menander, Irenaeus, I. xxiii. 5.)

(9) Yet Michael the archangel.--These libertines allow themselves to use language against celestial beings which even an archangel did not venture to use against Satan. In the Old Testament Michael appears as the guardian angel of the people of Israel, Daniel 10:21; Daniel 12:1; in the New Testament he is mentioned only here and in Revelation 12:7. In the Book of Enoch his meekness is spoken of; he is "the merciful, the patient, the holy Michael," Enoch 40:8.

He disputed about the body of Moses.--To be understood quite literally: to make "the body of Moses" into a metaphor for the people of Israel, or the Mosaic law, is most unnatural. This passage is the only evidence extant of any such incident or tradition. The nearest approach to it is the Targum of Jonathan on Deuteronomy 34:6, which says that Michael was the appointed guardian of Moses' grave. According to Origen (De Princip. III. ii. 1) the source of it is a book called the Ascension, or Assumption of Moses. Evidently it is something supposed to be well known to those whom St. Jude is addressing, and it appears to be given as a fact which he believes, though we cannot be sure of this. In any case it does not follow that we are to believe in it as an historical fact. Reverent, and therefore cautious, theories of inspiration need not exclude the possibility of an unhistorical incident being cited as an illustration or a warning. St. Paul makes use of the Jewish legend of the rock following the Israelites in the wilderness as an illustration (1Corinthians 10:4). The strange question, "What did the devil want with the body of Moses?" has been asked, and answered in more ways than one:--(1) to make it an object of idolatry, as the Israelites would be very likely to worship it; (2) to keep it as his own, as that of a murderer, because Moses killed the Egyptian (Exodus 2:12).

Durst not . . .--Out of respect to Satan's original angelic nature. (Comp. 1Corinthians 6:1.)

A railing accusation.--More literally, a sentence savouring of evil-speaking. Wiclif, "doom"; Tyndale and Cranmer, "sentence"; Rheims, "judgment." Michael brought no sentence against the devil, but left all judgment to God.

The Lord rebuke thee.--The same rebuke is administered to Satan by the angel of Jehovah, when Satan appears as the adversary of Joshua the high priest, the restorer of the temple and of the daily sacrifice, and one of the Old Testament types of Christ (Zechariah 3:2). It is probable that the tradition here given by St. Jude is derived from this passage in Zechariah, or from a source common to both. We have another reminiscence of Zechariah 3:2 in Jude 1:23.

(10) But these . . .--In strong contrast to the scrupulous reverence of the archangel. "Fools rush in where angels fear to tread."

Those things which they know not.--The "dignities" of Jude 1:8. This shows that unseen spiritual powers are there meant: these men would know earthly rulers. It is on the unseen that they show their irreverence.

What they know naturally.--The means of gratifying their desires. The two halves of the verse are in emphatic contrast. What they do not know, and cannot know, they abuse by gross irreverence: what they know, and cannot help knowing, they abuse by gross licentiousness. If this Epistle is prior to 2 Peter it is strange that the author of the latter should have neglected so telling an antithesis, and should (from a literary point of view) have so spoiled the passage by his mode of adaptation (2Peter 2:12). If 2 Peter is prior there is nothing strange in St. Jude improving upon the mode of expression. The word for "know" is not the same in both clauses. The word used in "which they know not" is the most general and common word of the kind in Greek, expressing mere perception, and occurring about three hundred times in the New Testament; that used in "what they know naturally" is more definite, and expresses practical experience productive of skill and science; it occurs fourteen times in the New Testament, mostly in the Acts. (Comp. "Paul I know," Acts 19:15.)

They corrupt themselves.--Or, perhaps, they work their own ruin. Note the tense; not future, but present. The corruption, or ruin, is not a judgment hanging over them; it is already going on.

Verse 8. - Having set in the forefront of his warnings these terrible instances of gross sin and overwhelming penalty, the writer proceeds to deal with the real character of the insidious troublers and corrupters of the Churches of his time. He describes them as filthy dreamers; or better, as the Revised Version puts it, men in their dreamings - an expression pointing to the foul and perverted fancies in the service of which they lived. He charges them with the particular sins of defiling the flesh, despising dominion, and railing at dignities. He further declares of them that, in practicing such sins, they run a course like that of the cities of the plain, and run it in defiance, too, of the warning held forth to them by the case of Sodom and Gomorrah. For such seems the point of the terms connecting this paragraph with the preceding, which are best rendered "nevertheless in like manner," or "yet in like manner" (Revised Version). The difficulty lies, however, in the description of their offences. What is intended by the charge that they defile the flesh is obvious. But what is referred to in the other clauses, and set at naught dominion (or, lordship), and rail at dignities (or, glories), is far from clear. It has been supposed that a lawlessness is meant which expressed itself in contempt for all earthly authority, whether political or ecclesiastical. The whole scope of the passage, however, and the analogy of 2 Peter 2:10, etc., seem to point so decidedly to higher dignities than the earthly institutions of Church and State, that most interpreters now think that celestial lordship of some kind is in view. But of what kind? That of God and that of good angels, say some. That of Christ and that of angels, say others. Both clauses, say a third class of interpreters, refer to angels, both to good angels and to evil, or to good angels alone, or to evil angels alone, as the allusions are variously understood. Pointing to the particular word which is used here for "dominion" or "lordship," some contend that there is a definite reference to the dominion of Christ, the Lord distinctively so called. But the same word is used elsewhere (cf. Ephesians 1:21; Colossians 1:16) of angels, while the term translated "dignities," or "glories," occurs again only in 2 Peter 2:10. If, therefore, any single kind of lordship is in view, we should conclude in favour of angelic dignities, and the authority of good angels in particular. But it may be that Jude uses the terms here in a general sense to cover all kinds of authority, especially celestial authority. This is favoured by the undefined expressions which meet us in the Petrine parallel (2 Peter 2:10, etc.). It is supported, too, by the consideration that in leveling three separate charges against the men, Jude has probably in view the three separate cases which he has just cited in verses 5-7. In which case the parallel between these latter and the men now described can naturally be only of a general kind. It is remarked by Professor Plumptre that the passage in 2 Peter 2:10, etc. (see his Commentary), taken in connection with this one in Jude, suggests that "the undue worshipping of angels in the Judaizing Gnosticism which had developed out of the teaching of the Essenes (Colossians 2:18), had been met by its most extreme opponents with coarse and railing mockery as to all angels, whether good or evil, and that the apostle felt it necessary to rebuke this license of speech as well as that which paid no respect to human authority." 1:8-16 False teachers are dreamers; they greatly defile and grievously wound the soul. These teachers are of a disturbed mind and a seditious spirit; forgetting that the powers that be, are ordained of God, Ro 13:1. As to the contest about the body of Moses, it appears that Satan wished to make the place of his burial known to the Israelites, in order to tempt them to worship him, but he was prevented, and vented his rage in desperate blasphemy. This should remind all who dispute never to bring railing charges. Also learn hence, that we ought to defend those whom God owns. It is hard, if not impossible, to find any enemies to the Christian religion, who did not, and do not, live in open or secret contradiction to the principles of natural religion. Such are here compared to brute beasts, though they often boast of themselves as the wisest of mankind. They corrupt themselves in the things most open and plain. The fault lies, not in their understandings, but in their depraved wills, and their disordered appetites and affections. It is a great reproach, though unjust to religion, when those who profess it are opposed to it in heart and life. The Lord will remedy this in his time and way; not in men's blind way of plucking up the wheat with the tares. It is sad when men begin in the Spirit, and end in the flesh. Twice dead; they had been once dead in their natural, fallen state; but now they are dead again by the evident proofs of their hypocrisy. Dead trees, why cumber they the ground! Away with them to the fire. Raging waves are a terror to sailing passengers; but when they get into port, the noise and terror are ended. False teachers are to expect the worst punishments in this world and in that to come. They glare like meteors, or falling stars, and then sink into the blackness of darkness for ever. We have no mention of the prophecy of Enoch in any other part or place of Scripture; yet one plain text of Scripture, proves any point we are to believe. We find from this, that Christ's coming to judge was prophesied of, as early as the times before the flood. The Lord cometh: what a glorious time will that be! Notice how often the word ungodly is repeated. Many now do not at all refer to the terms godly, or ungodly, unless it be to mock at even the words; but it is not so in the language taught us by the Holy Ghost. Hard speeches of one another, especially if ill-grounded, will certainly come into account at the day of judgment. These evil men and seducers are angry at every thing that happens, and never pleased with their own state and condition. Their will and their fancy, are their only rule and law. Those who please their sinful appetites, are most prone to yield to ungovernable passions. The men of God, from the beginning of the world, have declared the doom denounced on them. Such let us avoid. We are to follow men only as they follow Christ.
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Alphabetical: also and angelic authority beings bodies by celestial defile dreamers dreaming flesh In majesties men own pollute reject revile same slander the their these very way Yet

NT Letters: Jude 1:8 Yet in like manner these also (Jud. Ju Jd) Christian Bible Study Resources, Dictionary, Concordance and Search Tools
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