Jude 2

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An Exegetical Study of Jude 2: Grammatical Agreement in Compound Subjects

This exegetical study of ‘Singular or Plural?’ is based on a b-greek discussion from Tue Oct 12 19:19:13 1999. The initial inquiry concerns the grammatical number of the verb πληθυνθείη (may it be multiplied) in Jude 2. Specifically, the question is whether its singular form refers collectively to all three preceding nouns—ἔλεος (mercy), εἰρήνη (peace), and ἀγάπη (love)—or if it applies exclusively to the closest noun, ἀγάπη.

The central exegetical issue revolves around the phenomenon of grammatical agreement, or apparent lack thereof, between a singular verb and a compound subject in Koine Greek. This construction, often termed a “Pindaric construction” or explained by ellipsis or constructio ad sensum, presents a challenge for interpretation and translation. Understanding the author’s intended scope of the blessing—whether each element is multiplied individually or as a unified whole—is crucial for an accurate rendering of this benediction, which carries significant theological implications for the nature of divine grace and Christian virtues.

ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη (Nestle 1904)

Key differences with SBLGNT (2010):

• There are no significant textual variants in the SBLGNT (2010) for Jude 2 that affect the grammatical structure or the lexical items under discussion. The text of SBLGNT is identical to the Nestle 1904 reading in this verse, underscoring a stable textual tradition for this particular phrasing.

Textual criticism (NA28), lexical notes (KITTEL, BDAG):

The NA28 critical apparatus reports no significant variants for the phrasing of Jude 2 that would alter the grammatical relationship between the verb and its subjects. This textual stability confirms the consistency of the Greek text across major critical editions, allowing the focus to remain on grammatical and rhetorical analysis rather than textual emendation.

• ἔλεος (eleos): A masculine noun (gen. -ους), meaning “mercy, compassion, pity.” BDAG defines it as “compassion for the suffering of others,” often implying a readiness to alleviate it. In biblical contexts, it frequently denotes divine mercy, a steadfast loving-kindness extended by God, or the compassionate response expected of believers.
• ὑμῖν (hymin): A second-person plural pronoun in the dative case, meaning “to you” or “for you.” It indicates the recipients of the prayer or wish.
• εἰρήνη (eirēnē): A feminine noun (gen. -ης), meaning “peace, tranquility, harmony.” BDAG lists various nuances, including “a state of untroubled, undisturbed well-being,” and in a broader sense, “total well-being, wholeness, prosperity.” In the New Testament, it frequently refers to spiritual peace with God and among believers, a condition of reconciliation and holistic flourishing.
• ἀγάπη (agapē): A feminine noun (gen. -ης), meaning “love, charity.” BDAG describes it as “the highest form of love,” emphasizing self-sacrificial, benevolent, and unconditional love. KITTEL (TDNT) extensively discusses its rich theological significance, distinguishing it from other Greek words for love (e.g., ἔρως, φιλία), highlighting its unique emphasis on active good will and divine self-giving.
• πληθυνθείη (plēthyntheiē): This is the 3rd person singular aorist optative, from the verb πληθύνω (plēthynō), meaning “to multiply, increase, make abundant.” The optative mood expresses a wish or prayer, hence “may it be multiplied.” The aorist tense denotes a simple, undifferentiated action, while the passive or middle voice functions here intransitively, meaning “may it increase/abound” or “may it be made abundant.”

Translation Variants and Grammatical & Rhetorical Analysis

The core of the exegetical challenge in Jude 2 lies in the grammatical construction where a singular verb, πληθυνθείη, is paired with a compound subject consisting of three singular nouns: ἔλεος, εἰρήνη, and ἀγάπη. This phenomenon is frequently encountered in Koine Greek and has been subject to various grammatical explanations, each influencing the nuance of translation:

Firstly, the most common explanation is that of a “Pindaric construction” (or “attraction to the nearest subject”). This convention, attested in both classical and Hellenistic Greek, allows a verb to agree in number with only the nearest or most prominent subject in a series, while its semantic scope extends to all conjoined subjects. Examples within the New Testament include Matthew 5:18, where ὁ οὐρανὸς καὶ ἡ γῆ (heaven and earth) is followed by the singular verb παρέλθῃ (pass away), and 1 Corinthians 15:50, where σὰρξ καὶ αἷμα (flesh and blood) takes the singular verb δύναται (is able). In such cases, the singular verb is understood to apply to the entire compound subject, emphasizing a unified action or state for the collective entity. This interpretation suggests that the author intends for mercy, peace, and love all to be the object of multiplication, despite the verb’s singular form.

Secondly, some scholars propose an explanation of ellipsis, suggesting that the verb πληθυνθείη is implicitly understood after each preceding noun in the series (e.g., “may mercy be multiplied to you, and may peace be multiplied, and may love be multiplied”). While grammatically plausible, this interpretation often creates a less fluid or natural rendering in both Greek and English, as the explicit repetition is generally avoided for stylistic reasons when the meaning is clear from context. The power of the single verb lies in its economy and comprehensive application.

Thirdly, the concept of constructio ad sensum (agreement according to sense) offers another lens. This explanation posits that grammatical agreement is driven by the author’s intended meaning rather than strict formal rules. An illustrative example is Luke 2:33, where ὁ πατὴρ αὐτοῦ καὶ ἡ μήτηρ (his father and mother), a compound subject, is followed by the singular verb ἦν (was) but then by a plural participle θαυμάζοντες (wondering). Here, the verbal phrase as a whole conveys the plural sense, even with a grammatically singular main verb. In Jude 2, while the nouns are grammatically singular, the collective sense of multiple blessings being wished for would semantically justify a singular verb, particularly if the focus is on the unified abundance of these gifts, rather than their individual increase.

Rhetorically, the salutation in Jude 2 follows an established pattern of benedictions that evolved in Second Temple Judaism and early Christianity. The progression from simpler forms (e.g., Daniel 6:26 LXX: εἰρήνη ὑμῖν πληθυνθείη; 1 Peter 1:2: χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη) to the more elaborate Jude 2 (adding ἔλεος and ἀγάπη) consistently employs a singular optative verb. This historical development suggests a conventional use of the singular verb to encompass all listed blessings, indicating that the author of Jude intended for mercy, peace, and love to all be multiplied for the recipients, not just the last item in the list. The unified singular verb effectively communicates a comprehensive wish for abounding grace and spiritual well-being, emphasizing the totality and richness of these divine gifts.

Conclusions and Translation Suggestions

Based on the analysis of grammatical conventions, rhetorical patterns, and New Testament parallels, the consensus holds that the singular verb πληθυνθείη in Jude 2 applies to all three blessings: ἔλεος, εἰρήνη, and ἀγάπη. The construction signifies a wish for the multiplication of these virtues collectively for the addressees, rather than suggesting a selective application to only the final noun. Both the “Pindaric construction” and constructio ad sensum provide robust frameworks for understanding this grammatical agreement, which is a common feature of Koine Greek.

Here are three suggested translations, reflecting nuances of interpretation while maintaining the integrity of the original text’s intention:

1. “May mercy, peace, and love be multiplied to you.”
   This translation is the most direct and common, treating the compound subject as a collective unit to which the singular verb applies. It emphasizes the collective increase of these virtues.
2. “May mercy, peace, and love abound for you.”
   This rendering emphasizes the intrinsic increase or abundance implied by πληθυνθείη, highlighting the richness and overflowing nature of these spiritual gifts. It captures the sense of a plentiful supply.
3. “May your mercy, peace, and love increase greatly.”
   This option foregrounds the personal nature of the blessing (“your”) and uses “increase greatly” to convey the intensifying sense of “multiplied” or “made abundant,” ensuring the reader understands the comprehensive and significant growth desired for each quality.

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