Jude 3

An Exegetical Analysis of Key Terms in Jude 3

This exegetical study of An Exegetical Analysis of Key Terms in Jude 3 is based on a b-greek discussion from July 11, 1998, and February 21, 2004.

The initial query, posed in February 2004, concerned the optimal translation for the Greek verb ἐπαγωνίζεσθαι (epagōnizesthai) in Jude 3, questioning whether “contend” adequately captures its full semantic range. Various suggestions like “fight,” “battle,” “vie,” and “grapple” were considered, with “contend” generally affirmed for its classical and first-century usage in both athletic and combative contexts.

A separate but related discussion from July-August 1998 focused on the interpretation of κοινῆς (koinēs) and πίστει (pistei) within the same verse. The primary exegetical issue revolves around the precise nuance of these terms: whether κοινῆς should be understood as “shared/common” or “profane/unclean,” and whether πίστις refers to “faith” as an act of believing/trust or “the faith” as a body of doctrinal content. These lexical ambiguities significantly impact the theological implications and therefore the translation of Jude 3, which exhorts believers to defend the foundational tenets of Christianity against emergent heresies.

Greek text (Nestle 1904)

Ἀγαπητοί, πᾶσαν σπουδὴν ποιούμενος γράφειν ὑμῖν περὶ τῆς κοινῆς ἡμῶν σωτηρίας, ἀνάγκην ἔσχον γράψαι ὑμῖν παρακαλῶν ἐπαγωνίζεσθαι τῇ ἅπαξ παραδοθείσῃ τοῖς ἁγίοις πίστει.

Key differences with SBLGNT (2010):

• For Jude 3, the Greek text of Nestle 1904 is identical to SBLGNT 2010. There are no significant textual variants that would alter the meaning of the key terms under discussion. The differences are primarily lexical and interpretive rather than textual critical.

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

Regarding the Greek text, NA28 offers no significant variants for Jude 3 that would impact the interpretation of ἐπαγωνίζεσθαι, κοινῆς, or πίστει. The text is generally stable.

Lexical Notes:

• ἐπαγωνίζεσθαι (epagōnizesthai): This verb is a compound of the preposition ἐπί (epi) and ἀγωνίζεσθαι (agōnizesthai). The root verb refers to contending in an athletic contest or struggling. The prefix ἐπί can intensify the action or indicate engagement “for” something. BDAG defines it as “to contend vigorously, strive hard for something.” Classical usage cited in the discussion includes “games contexts as well as attacking contexts.” The *MM* (Moulton-Milligan) dictionary notes two occurrences from inscriptions, translating one as “vie.” The intensive prefix underscores the urgency and strenuous nature of the required contention.
• κοινῆς (koinēs): The adjective κοινός (koinos) typically has two primary semantic fields. Firstly, it means “common,” “shared,” or “mutual,” referring to something belonging to or participated in by more than one (e.g., Acts 2:44, 4:32). Secondly, it can denote “unclean,” “profane,” or “defiled,” particularly in a ritual or ceremonial sense, contrasting with “holy” or “sacred” (e.g., Mark 7:2, 5; Acts 10:14, 28). The discussion explored the possibility of “profane salvation” in Jude 3 and “profane faith” in Titus 1:4, arguing these might refer to Gentile salvation/faith as perceived by some Jewish Christians. However, Carl Conrad’s philological analysis, supported by BDAG and Louw & Nida, strongly favors the sense of “common” or “shared” for Jude 3 and Titus 1:4, as the alternative creates theological and grammatical difficulties (e.g., implying a “sacred salvation” antithesis not supported by context). Louw & Nida (57.9, 89.118) specifically list κοινός as “shared, mutual, common” for Jude 3.
• πίστει (pistei): The noun πίστις (pistis) carries a range of meanings, including “trust,” “faith,” “belief,” and “that which is believed” or “the body of Christian doctrine.” In Jude 3, the dative case (τῇ… πίστει) can be interpreted as a dative of advantage, meaning “on behalf of the faith.” The context of combating false teachers (“upholding orthodox teaching in the face of threats of heretical teaching”) strongly suggests that πίστις here refers to the objective “faith” or the “doctrinal content embraced by believers,” rather than the subjective act of believing. This interpretation aligns with the *NET Bible* note cited in the discussion, which states, “Here, the faith refers to the doctrinal content embraced by believers rather than the act of believing.” BDAG includes “that which is believed, body of Christian doctrine” as a valid meaning for πίστις, especially when “once for all entrusted to the saints.”

Translation Variants

The grammatical structure of Jude 3 features an infinitive ἐπαγωνίζεσθαι (epagōnizesthai) following παρακαλῶν (parakalōn, “urging”), indicating the purpose of the author’s writing. The dative phrase τῇ ἅπαξ παραδοθείσῃ τοῖς ἁγίοις πίστει (tēi hapax paradotheisei tois hagiois pistei, “the faith once for all delivered to the saints”) serves as the object of this strenuous contention.

• The choice of translating ἐπαγωνίζεσθαι is crucial for conveying the intensity of Jude’s exhortation. While “contend” is a strong candidate, alternative renderings can emphasize different aspects of this struggle. The prefix ἐπ- (ep-) suggests a focused or intense engagement, not merely a passive acceptance. Rhetorically, Jude is calling for an active, persistent defense against specific threats.
• The interpretation of κοινῆς is primarily a lexical matter, but its rhetorical impact is significant. If “profane” were intended, it would introduce a complex theological argument about different types of salvation or faith (sacred vs. profane) which Jude does not explicitly develop. The prevailing interpretation of “common” or “shared” emphasizes the unity and universality of salvation among all believers, providing a foundation for the subsequent call to defend the faith that binds them together. Grammatically, κοινῆς modifies σωτηρίας (sōtērias, “salvation”) in the genitive case.
• The dative πίστει, accompanied by the perfect passive participle παραδοθείσῃ (paradotheisei, “delivered”) and the adverb ἅπαξ (hapax, “once for all”), grammatically points to a substantive, established truth. Rhetorically, this phrasing stresses the definitive and immutable nature of Christian doctrine, implying that there is an objective “faith” to be defended, rather than merely a personal, subjective belief.

Conclusions and Translation Suggestions

Based on the philological analysis and the theological context of Jude’s letter, the most robust interpretations for the key terms in Jude 3 are: ἐπαγωνίζεσθαι as an urgent, strenuous contention; κοινῆς as “shared” or “common”; and πίστις as “the faith,” referring to the body of established Christian doctrine.

1. Dear friends, although I was eager to write to you concerning our common salvation, I found it necessary to write and urge you to contend earnestly for the faith that was once for all entrusted to the saints.

   This translation emphasizes the shared nature of salvation and a vigorous, earnest defense of established Christian doctrine.

2. Beloved, while I was making every effort to write to you about our mutual salvation, I felt compelled to write and appeal to you to strive hard for the creed that was once for all delivered to the saints.

   This rendering highlights the reciprocal aspect of salvation and a strenuous, focused effort to uphold the foundational Christian beliefs.

3. My dear ones, though I longed to write to you regarding the salvation we all share, I now find myself obliged to write and encourage you to fight vigorously for the one-time, definitive body of truth entrusted to God’s holy people.

   This option stresses the universal aspect of salvation and a forceful, decisive struggle for the unchangeable, revealed Christian teaching.