Jude 1

“`html

An Exegetical Analysis of Jude 1

The inaugural verse of Jude’s epistle presents several exegetical considerations critical for accurate translation and interpretation. Central among these are the syntactic placement and theological implications of the participle κλητοῖς (“called”), Jude’s distinctive rhetorical use of verbal triplets, and the precise semantic force of the conjunction δὲ (“and,” “but”) in the author’s self-identification. This analysis will explore these textual and grammatical nuances, drawing on established lexical and textual-critical methodologies to inform potential translation approaches.

Ἰούδας Ἰησοῦ Χριστοῦ δοῦλος, ἀδελφὸς δὲ Ἰακώβου, τοῖς ἐν θεῷ πατρὶ ἠγαπημένοις καὶ Ἰησοῦ Χριστῷ τετηρημένοις κλητοῖς.

(Nestle, E. 1904. Novum Testamentum Graece et Latine. Stuttgart: Württembergische Bibelanstalt.)

Key differences with SBLGNT (2010):

• There are no significant textual variants in Jude 1 between the Nestle 1904 edition and the SBLGNT (2010), indicating a high degree of textual stability for this verse in the critical tradition.

From a textual critical perspective, contemporary editions such as NA28, alongside the Nestle 1904 and SBLGNT, present a consistent Greek text for Jude 1. This uniformity across critical editions suggests a robust manuscript tradition with no major divergences that would significantly alter the meaning of the verse.

Lexically, several terms warrant attention. The appellation δοῦλος (“bond-servant,” “slave”) as a self-descriptor (e.g., Romans 1:1, Philippians 1:1, James 1:1) typically connotes profound devotion and complete submission to the one served, in this case, Jesus Christ (BDAG, s.v. “δοῦλος”). KITTEL (TDNT) emphasizes its theological resonance as one dedicated entirely to God’s will. The term κλητοῖς (“called”), derived from καλέω, carries the strong theological sense of a divine invitation or election to salvation, underscoring God’s sovereign initiative in establishing the believers’ status (BDAG, s.v. “κλητός”; KITTEL, TDNT, s.v. “καλέω”). Finally, the conjunction δὲ is highly versatile, functioning as a simple copulative (“and”), a contrastive (“but”), or an explanatory particle (“moreover”) (BDAG, s.v. “δέ”). Its precise nuance in this context requires careful grammatical and rhetorical analysis.

Translation Variants

The positioning of κλητοῖς at the conclusion of the salutation’s description of the recipients (τοῖς ἐν θεῷ πατρὶ ἠγαπημένοις καὶ Ἰησοῦ Χριστῷ τετηρημένοις κλητοῖς) is a notable feature. Grammatically, κλητοῖς functions as an adjective modifying τοῖς (“those”) and forms the third participle in a series describing the addressees, following ἠγαπημένοις (“beloved”) and τετηρημένοις (“kept” or “preserved”). While some English translations, such as the New American Standard Bible (NASB), might place “called” earlier in the English rendering for fluency, the Greek word order places rhetorical emphasis on κλητοῖς as a culminating descriptor of their status. This structure highlights Jude’s characteristic use of triplets, not only in this verse (called, beloved, preserved) but also in verse 2 (mercy, peace, love), which serves to enhance the rhetorical force and theological density of his message. The three participles collectively define the spiritual condition of the recipients, indicating that their being “in God the Father” is predicated on their being divinely “called,” “loved,” and “kept.” The final placement of κλητοῖς thus acts as a summary and defining characteristic of the recipients’ election.

Another point of exegetical interest concerns the translation of δὲ in Jude’s self-identification: Ἰούδας Ἰησοῦ Χριστοῦ δοῦλος, ἀδελφὸς δὲ Ἰακώβου (“Jude, a servant of Jesus Christ, and/but a brother of James”). The primary debate revolves around whether δὲ should be rendered as a simple copulative “and” or an adversative “but.” If translated as “and,” the phrase simply states two facts about Jude’s identity without implying a contrast: he is both a servant of Christ and a brother of James. This is the most common grammatical function of δὲ. However, an adversative interpretation (“but”) suggests a subtle contrast, perhaps implying Jude’s humility in choosing to identify himself as a “servant of Jesus Christ” first, and then as a “brother of James,” possibly avoiding or downplaying a direct familial connection to Jesus. Early ecclesiastical writers, such as Clement of Alexandria, are cited as having understood δὲ in an adversative sense, emphasizing Jude’s self-abasement. While such an interpretation offers theological depth, the Greek language would typically employ ἀλλὰ for a stronger, unambiguous adversative sense. In the absence of such a strong marker, the copulative sense of δὲ remains grammatically more straightforward, indicating a simple addition of information rather than a deliberate contrast.

Conclusions and Translation Suggestions

Jude 1 masterfully establishes the author’s identity and the recipients’ spiritual status through carefully chosen language and rhetorical structure. The tripartite description of the addressees (called, beloved, kept) underscores their divine election and preservation. While the precise nuance of δὲ in Jude’s self-identification allows for some interpretative latitude, a copulative reading is grammatically defensible and less reliant on external interpretive assumptions regarding Jude’s familial relationship to Jesus.

1. Jude, a bond-servant of Jesus Christ, and a brother of James, to those who are called, beloved in God the Father, and kept by Jesus Christ.
   This translation maintains the final position of “called” while prioritizing readability, linking “beloved” and “kept” more directly to “in God the Father” and “by Jesus Christ.”
2. Jude, a servant of Jesus Christ, and brother of James, to those in God the Father who are beloved, and kept for Jesus Christ, having been called.
   This rendering emphasizes the triplet of participles as distinct descriptors modifying the recipients, with “having been called” serving as a concluding summary of their spiritual state.
3. Jude, a servant of Jesus Christ, but a brother of James, to the called, those beloved in God the Father and kept for Jesus Christ.
   This option considers the subtly adversative sense for δὲ, highlighting a potential humility in Jude’s self-description, and directly applies “called” to the recipients as a foundational characteristic.

“`