Jude 14

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An Exegetical Analysis of Jude 14: The Translation of ἐν μυριάσιν ἁγίαις αὐτοῦ

This exegetical study of An Exegetical Analysis of Jude 14: The Translation of ἐν μυριάσιν ἁγίαις αὐτοῦ is based on a b-greek discussion from Fri Apr 16 14:52:42 EDT 2004. The initial query centered on the precise translation of the Greek phrase ἐν ἁγίαις μυριάσιν αὐτοῦ from Jude 14, specifically asking whether it should be rendered “with His holy myriads” or “with myriads of His saints,” or if both interpretations are grammatically and contextually permissible.

The main exegetical issue at stake is the semantic range and grammatical function of the adjective ἁγίαις in connection with μυριάσιν and the possessive pronoun αὐτοῦ. While a literal translation of ἁγίαις as “holy” modifying “myriads” appears straightforward, the discussion probes the potential for ἁγίαις to function substantivally, referring to “holy ones” or “saints.” This distinction has significant theological implications for identifying the referents of “myriads” – whether they are exclusively divine beings (angels) or potentially include human believers, and how the concept of “saints” is understood in the New Testament context.

Greek text (Nestle 1904)

Ἰδοὺ ἦλθεν Κύριος ἐν μυριάσιν ἁγίαις αὐτοῦ

Key differences with SBLGNT (2010):

• The SBLGNT (2010) text for Jude 14 reads identically: Ἰδοὺ ἦλθεν Κύριος ἐν μυριάσιν ἁγίαις αὐτοῦ. There are no significant textual variants in this phrase between Nestle 1904 and SBLGNT 2010.

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

Regarding textual criticism, the phrase ἐν μυριάσιν ἁγίαις αὐτοῦ exhibits remarkable stability across major manuscript traditions. The critical apparatus of NA28 (28th edition of the Nestle-Aland Novum Testamentum Graece) shows no significant variants for this particular phrase in Jude 14, affirming its widespread acceptance.

Lexically, the components of the phrase are crucial:

• μυριάς (myriás): According to BDAG (Bauer, Arndt, Gingrich, Danker, *A Greek-English Lexicon of the New Testament and Other Early Christian Literature*), μυριάς primarily denotes “a unit of 10,000,” but is also used more broadly to signify “an innumerable multitude, countless number, myriad.” In the Septuagint and New Testament, it frequently refers to heavenly hosts (e.g., Daniel 7:10, Revelation 5:11). KITTEL (*Theological Dictionary of the New Testament*) confirms this range, emphasizing its use for vast, often celestial, numbers.
• ἁγίαις (hagíais): This is the dative plural feminine form of ἅγιος (hágios). BDAG defines ἅγιος as “holy, consecrated to God” and “morally blameless, pure.” When used substantivally, it refers to “saints” or “holy ones,” encompassing both human believers and divine/angelic beings. KITTEL provides an extensive discussion, highlighting its primary meaning of separation and consecration to God, applicable to places, objects, and persons (both human and angelic). The New Testament uses ἅγιοι (plural) extensively for Christians, but the Old Testament and apocalyptic literature often apply it to angels (e.g., Deut 33:2, Ps 89:5, Zech 14:5; cf. Mark 8:38; Luke 9:26; Rev 14:10). The context of Jude 14, echoing Enochic tradition about the Lord coming “with his holy myriads,” strongly suggests an angelic host.
• αὐτοῦ (autoû): This is the genitive masculine singular of the personal pronoun, functioning as a possessive, “His.” It clearly links the myriads and holy ones to the Lord.

Translation Variants

The initial discussion posed two primary translation options, each reflecting different interpretative choices for the phrase ἐν μυριάσιν ἁγίαις αὐτοῦ:

1. “with His holy myriads”

This translation understands ἁγίαις as an adjective directly modifying μυριάσιν. Grammatically, both are in the dative plural feminine, indicating agreement. This rendering emphasizes the *quality* of the myriads (they are holy) and is arguably the more literal and grammatically straightforward interpretation. Rhetorically, it maintains the ambiguity inherent in the Greek regarding the precise identity of these “holy myriads.” As noted in the discussion, this expression “could be applied both to humans and to angels, although more naturally to the latter” in the context of a divine advent. The reference to the Book of Enoch (1:9, cited in Jude 14–15) strongly supports an angelic understanding of these holy ones accompanying the Lord in judgment (cf. Zech 14:5, Matt 25:31).

2. “with myriads of His saints”

This translation treats ἁγίαις as effectively functioning substantivally, implying “holy ones” or “saints,” and establishes a genitival relationship with “myriads” (i.e., “myriads *composed of* His saints”). While grammatically possible in some contexts for adjectives to take on a substantival role, here it requires an interpretative step. The participant in the discussion highlighted that “saints” in common English usage often refers specifically to human Christians, potentially narrowing the scope of the original Greek term. This rendering interprets the “myriads” as *belonging to* or *consisting of* the holy ones (saints), with the “saints” being the primary group. The concern raised was whether angels could be called ἅγιοι, to which the answer is affirmative, especially in Jewish apocalyptic tradition which influences Jude. Therefore, while “saints” *could* include angels, the English connotation often biases interpretation towards humans, making it a more interpretive rendering of the phrase’s inherent flexibility.

Conclusions and Translation Suggestions

Both proposed translations are grammatically plausible to varying degrees, but “with His holy myriads” more closely adheres to the grammatical structure and semantic breadth of the Greek in its immediate context. The interpretive choice largely hinges on whether ἁγίαις is understood as a straightforward adjective modifying “myriads” or as a substantival form implying a specific group of “saints.” Given the eschatological and Enochic background of Jude 14, an angelic host is the most probable referent for the “holy myriads,” though the Greek phrase itself retains a degree of generality.

Here are three translation suggestions, each with a brief explanation:

1. “Behold, the Lord came with His holy myriads,”
   This translation is grammatically direct, preserving ἁγίαις as an adjective modifying μυριάσιν. It maintains the inherent ambiguity of the Greek regarding the precise identity of these “holy ones” while most naturally pointing to angelic hosts in this apocalyptic context.
2. “Behold, the Lord came with His holy countless thousands,”
   This rendering uses “countless thousands” to capture the sense of an “innumerable multitude” for μυριάσιν, providing a dynamic equivalent that avoids the potentially anachronistic feel of “myriads.” It still treats ἁγίαις as an adjective and emphasizes the sacred nature of the accompanying host.
3. “Behold, the Lord came with myriads of His holy ones,”
   This translation allows for a more substantival reading of ἁγίαις as “holy ones” or “saints,” potentially encompassing both angels and glorified human saints, though the immediate context strongly favors angels. It reflects an interpretive nuance that some translations adopt.

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