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Jude 1:12

Jude 1:12 in Multiple Translations

These men are hidden reefs in your love feasts, shamelessly feasting with you but shepherding only themselves. They are clouds without water, carried along by the wind; fruitless trees in autumn, twice dead after being uprooted.

These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;

These are they who are hidden rocks in your love-feasts when they feast with you, shepherds that without fear feed themselves; clouds without water, carried along by winds; autumn trees without fruit, twice dead, plucked up by the roots;

These men are unseen rocks at your love-feasts, when they take part in them with you, keepers of sheep who without fear take the food of the sheep; clouds without water rushing before the wind, wasted trees without fruit, twice dead, pulled up by the roots,

These people spoil your fellowship meals, for they are selfish shepherds that don't have the slightest sense of shame—they only take care of themselves. They're clouds blown along by the wind that bring no rain. They're bare trees without fruit—twice dead, pulled out by the roots.

These are rockes in your feasts of charitie when they feast with you, without al feare, feeding themselues: cloudes they are without water, caried about of windes, corrupt trees and without fruit, twise dead, and plucked vp by ye rootes.

These are in your love-feasts craggy rocks; feasting together with you, without fear shepherding themselves; clouds without water, by winds carried about; trees autumnal, without fruit, twice dead, rooted up;

These are hidden rocky reefs in your love feasts when they feast with you, shepherds who without fear feed themselves; clouds without water, carried along by winds; autumn trees without fruit, twice dead, plucked up by the roots;

These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about by winds; withered autumnal trees, without fruit, twice dead, plucked out by the roots;

These are spots in their banquets, feasting together without fear, feeding themselves, clouds without water, which are carried about by winds, trees of the autumn, unfruitful, twice dead, plucked up by the roots,

Those teachers of false doctrine are as dangerous to you as [MET] ◄hidden rocks on a reef/rocks underneath the surface of the ocean► are to a boat. When you gather together to eat the meals that help you believers to love each other more and have a closer relationship with each other, they join you and carouse shamelessly, caring only for themselves and not for others. Because they do not do anything to help others [MET], they are as useless as clouds that are blown along by the wind {that the wind blows along} but that do not produce/give any rain. They are as disappointing as [MET] trees that do not produce fruit in the autumn as we expect them to. They are not only spiritually [MET] dead themselves, but they are not able to cause others to be alive spiritually, just like [MET] trees that have been {that someone has} uprooted and as a result are unable to produce any fruit.

You Christians love God, and you love each other, so you sometimes have dinner together. Those lying teachers come to those dinners. But they only come to eat and drink. They don’t respect God, and they don’t care about people. They only think about themselves. They are really dangerous. You know about rocks in the sea. You know that boats have to keep away from them, or they will wreck the boats. That mob are like those rocks to you. Keep away from them, or they will wreck you. They are useless. They are like clouds that don’t have any rain. Those clouds are useless, and the wind just moves them along. Those lying teachers never do anything good. They are like trees that don’t have fruit, even when it is the right time for fruit. Those trees are properly useless, so people pull them out of the ground.

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Berean Amplified Bible — Jude 1:12

BAB
Word Study

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Jude 1:12 Interlinear (Deep Study)

BIB
GRK ουτοι εισιν εν ταις αγαπαις υμων σπιλαδες συνευωχουμενοι αφοβως εαυτους ποιμαινοντες νεφελαι ανυδροι υπο ανεμων παραφερομεναι δενδρα φθινοπωρινα ακαρπα δις αποθανοντα εκριζωθεντα
ουτοι ohutos G3778 this/he/she/it Dem-NPM
εισιν eimi G1510 to be Verb-PAI-3P
εν en G1722 in/on/among Prep
ταις ho G3588 the/this/who Art-DPF
αγαπαις agapē G26 love Noun-DPF
υμων su G4771 you Pron-2GP
σπιλαδες spilas G4694 reef Noun-NPF
συνευωχουμενοι suneuōcheomai G4910 to feast with Verb-PNP-NPM
αφοβως aphobōs G870 fearlessly Adv
εαυτους heautou G1438 themself F-3APM
ποιμαινοντες poimainō G4165 to shepherd Verb-PAP-NPM
νεφελαι nephelē G3507 cloud Noun-NPF
ανυδροι anudros G504 waterless Adj-NPF
υπο hupo G5259 by/under: by Prep
ανεμων anemos G417 wind Noun-GPM
παραφερομεναι parapherō G3911 to take away Verb-PPP-NPF
δενδρα dendron G1186 tree Noun-NPN
φθινοπωρινα phthinopōrinos G5352 autumnal Adj-NPN
ακαρπα akarpos G175 unfruitful Adj-NPN
δις dis G1364 twice Adv
αποθανοντα apothnēskō G599 to die Verb-2AAP-NPN
εκριζωθεντα ekrizoō G1610 to uproot Verb-APP-NPN
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Greek Word Reference — Jude 1:12

ουτοι ohutos G3778 "this/he/she/it" Dem-NPM
This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.
Definition: οὗτος, αὕτη, τοῦτο, genitive, τούτου, ταύτης, τούτου, [in LXX chiefly for זֹאת ,זֶה ;] demonstr. pron. (related to ἐκεῖνος as hic to ille), this; __1. as subst., this one, he; __(a) absol.: Mat.3:17, Mrk.9:7, Luk.7:44, 45, Jhn.1:15, Act.2:15, al.; expressing contempt (cl.), Mat.13:55, 56, Mrk.6:2, 3, Jhn.6:42, al.; εἰς τοῦτο, Mrk.1:38, Rom.14:9; μετὰ τοῦτο (ταῦτα; V. Westc. on Jhn.5:1), Jhn.2:12 11:7, al.; __(b) epanaleptic (referring to what precedes): Mat.5:19, Mrk.3:35, Luk.9:48, Jhn.6:46, Rom.7:10, al.; __(with) proleptic (referring to what follows): before ἵνα (Bl., §69, 6), Luk.1:43, Jhn.3:19 (and freq.) 15:8, Rom.14:9, al.; before ὅτι, Luk.10:11, Jhn.9:3o, Act.24:14, Rom.2:3, al.; ὅπως, Rom.9:17; ἐάν, Jhn.13:35; __(d) special idioms: τοῦτο μὲν . . . τ. δέ (cl), partly . . . partly. Heb.10:33; καὶ τοῦτο (τοῦτον, ταῦτα), and that (him) too, Rom.13:11, 1Co.2:2, Heb.11:12; τοῦτ᾽ ἐστιν, Mat.27:46. __2. As adj., with subst.; __(a) with art. __(α) before the art.: Mat.12:32, Mrk.9:29, Luk.7:44, Jhn.4:15, Rom.11:24, Rev.19:9, al.; __(β) after the noun: Mat.3:9, Mrk.12:16, Luk.11:31, Jhn.4:13, Act.6:13, Rom.15:28, 1Co.1:20, Rev.2:24, al.; __(b) with subst. anarth. (with predicative force; Bl., §49, 4): Luk.1:36 2:2 24:21, Jhn.2:11 4:54 21:14, 2Co.13:1. (AS)
Usage: Occurs in 1281 NT verses. KJV: he (it was that), hereof, it, she, such as, the same, these, they, this (man, same, woman), which, who See also: 1 Corinthians 1:12; 1 Peter 2:20; 1 Peter 1:11.
εισιν eimi G1510 "to be" Verb-PAI-3P
To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.
Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)
Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.
εν en G1722 "in/on/among" Prep
This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.
Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)
Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.
ταις ho G3588 "the/this/who" Art-DPF
The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.
Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)
Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.
αγαπαις agapē G26 "love" Noun-DPF
Unconditional love or affection, like the love God shows to humanity in John 3:16. It's also used to describe love between people, like in John 13:35.
Definition: ἀγάπη, -ης, ἡ [in LXX for אַהֲבָה, which is also rendered by ἀγάπησις and φιλία ;] love, goodwill, esteem. Outside of bibl. and eccl. books, there is no clear instance (with Deiss., LAE, 18:4, 70:2, cf. the same writer in Constr. Quar., ii, 4; and with MM, VGT, see word, cf. Dr. Moulton in Exp. Times, xxvi, 3, 139). In NT, like ἀγαπάω, -ῶ, __1. Of men's love: __(a) to one another, Jhn.13:35; __(b) to God, 1Jn.2:5. __2. Of divine love; __(a) God's love: to men, Rom.5:8; to Christ, Jhn.17:26; __(b) Christ's love to men: Rom.8:35. __3. In pl., love feasts: Ju 12 (DB, iii, 157). SYN.: φιλία. ἀ., signifying properly (see: ἀγαπάω) love which chooses its object, is taken over from LXX, where its connotation is more general, into NT, and there used exclusively to express that spiritual bond of love between God and man and between man and man, in Christ, which is characteristic of Christianity. It is thusdistinct from φιλία, friendship (Jas.4:4 only), στοργή, natural affection (in NT only in compounds, see: ἄστοργος) and ἔρως, sexual love, which is not used in NT, its place being taken by ἐπιθυμία. (Cf. ἀγαπάω; and see Abbott, Essays, 70f.; DB, vol. i., 555; Cremer, 13, 593; MM, VGT, see word). (AS)
Usage: Occurs in 106 NT verses. KJV: (feast of) charity(-ably), dear, love See also: 1 Corinthians 4:21; 2 Timothy 1:13; 1 Peter 4:8.
υμων su G4771 "you" Pron-2GP
This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.
Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)
Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.
σπιλαδες spilas G4694 "reef" Noun-NPF
A reef or rock ledge in the sea, used poetically to describe a danger or obstacle, as in Jude 12, where it warns of people causing spiritual danger.
Definition: σπιλάς, -άδος, ἡ (on the gender in Ju, l.with, see Mayor, Ju., 41), __1. poët. in cl., a rock or reef over which the sea dashes (Polyb., FlJ, al.). Metaphorical, of men whose conduct causes danger to others, Ju 12, R, txt. (but see infr.). __2. In late writers = σπίλος (which see), a spot, stain; metaphorically, Ju, l.with, R, mg. (cf. Mayor, 41, but see supr.).† (AS)
Usage: Occurs in 1 NT verses. KJV: spot (by confusion with G4696 (σπίλος)) See also: Jude 1:12.
συνευωχουμενοι suneuōcheomai G4910 "to feast with" Verb-PNP-NPM
To feast with someone, like sharing a big meal together, as seen in 2 Peter 2:13. It means to enjoy good food and company at the same time. This word is about having a great time with others.
Definition: συν-ευωχέω, -ῶ to entertain together. Pass., to fare sumptuously or feast together or with: Ju 12; with dative of person(s), 2Pe.2:13 (Arist., Luc., al.).† (AS)
Usage: Occurs in 2 NT verses. KJV: feast with See also: 2 Peter 2:13; Jude 1:12.
αφοβως aphobōs G870 "fearlessly" Adv
Acting fearlessly means doing something without being afraid, like Paul speaking boldly in Philippians 1:14. This word shows confidence and courage in the face of challenges. It's about being fearless and standing up for what's right.
Definition: ἀφόβως adv. (φόβος), [in LXX: Pro.1:33 (פַּחַד), Wis.17:4 * ;] without fear: Luk.1:74, Php.1:14, 1Co.16:10, Ju 12.† (AS)
Usage: Occurs in 4 NT verses. KJV: without fear See also: 1 Corinthians 16:10; Luke 1:74; Philippians 1:14.
εαυτους heautou G1438 "themself" F-3APM
This reflexive pronoun means 'themself' or 'themselves', referring back to the subject of a sentence, as in Matthew 27:42 and Luke 23:35.
Definition: ἑαυτοῦ, -ῆς, -οῦ, dative -ῷ, etc., accusative -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc); reflex pron.; __1. prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mat.27:42, Mrk.15:31, Luk.23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jhn.19:24; to an active verb, Act.14:14 (M, Pr., 157); ἀφ᾽ ἑαυτοῦ, Luk.12:57 21:30, Jhn.5:19, al. (see: ἀπό); δι᾽ ἑαυτοῦ, Rom.14:14; ἐν ἑ., Mat.3:9, Mrk.5:30, al.; εἰς ἑ., Luk.15:17; καθ᾽ ἑαυτόν, Act.28:16, Jas.2:17; παρ᾽ ἑαυτῷ, at his own house, 1Co.16:2; πρὸς ἑ., with, to himself, Luk.18:11; as poss. pron. (with emphasis weakened; see M, Pr., 87f.), τ. ἑαυτῶν νεκρούς, Luk.9:60. __2. As reflexive 1st and 2nd of person(s) (so also frequently in cl., chiefly poetry), Mat.23:31, Mrk.9:50, Rom.8:23, 1Th.2:8, al. __3. In pl., for reciprocal pron., ἀλλήλων, -οις, -ους, of one another, etc.: Mat.21:38, Mrk.16:3, Eph.5:19, al. (AS)
Usage: Occurs in 306 NT verses. KJV: alone, her (own, -self), (he) himself, his (own), itself, one (to) another, our (thine) own(-selves), + that she had, their (own, own selves), (of) them(-selves), they, thyself, you, your (own, own conceits, own selves, -selves) See also: 1 Corinthians 3:18; Galatians 2:20; 1 Peter 1:12.
ποιμαινοντες poimainō G4165 "to shepherd" Verb-PAP-NPM
To shepherd means to care for and guide a group of people, like a shepherd tends to their sheep. In the Bible, Jesus is often called a shepherd, and church leaders are also given this role, as seen in John 21:16 and 1 Peter 5:2. It involves protecting and nurturing others.
Definition: ποιμαίνω (ποιμήν), [in LXX chiefly for רָעָה ;] to act as shepherd, tend flocks: Luk.17:7; with accusative, ποιμνην, 1Co.9:7. Metaphorical, to tend, shepherd, govern: with accusative, Mat.2:6 (LXX), Jhn.21:16, Act.20:28, 1Pe.5:2, Ju 12, Rev.2:27 7:17 12:5 19:15.† SYN.: βόσκω, q.v (AS)
Usage: Occurs in 11 NT verses. KJV: feed (cattle), rule See also: 1 Corinthians 9:7; Luke 17:7; 1 Peter 5:2.
νεφελαι nephelē G3507 "cloud" Noun-NPF
A cloud, like the one that appeared to Jesus in Matthew 17:5 and Mark 9:7, is a visible mass of water vapor in the sky.
Definition: νεφέλη, -ης, ἡ (νέφος), [in LXX chiefly for עָנָן, also for עָב, etc. ;] a cloud (single and specific as opposite to νεφος, a great indefinite mass of vapour): Mat.17:5 24:30 26:64, Mrk.9:7 13:26 14:62, Luk.9:34-35 12:54 21:37, Act.1:9, 1Th.4:17, Ju 12, Rev.1:7 10:1 11:12 14:14-16; of the pillar of cloud in the wilderness (Exo.14:19-20, Psa.105:39, al.): 1Co.10:1-2.† (AS)
Usage: Occurs in 22 NT verses. KJV: cloud See also: 1 Corinthians 10:1; Mark 13:26; Revelation 1:7.
ανυδροι anudros G504 "waterless" Adj-NPF
Describes something as waterless or dry, like a desert. Used in Matthew 12:43 and 2 Peter 2:17 to describe dry places or clouds without water.
Definition: ἄνυδρος, -ον (ἀ- neg., ὕδωρ) [in LXX for צִיָּה, יְשִׁימוֹן (γῆ ἄ), etc. ;] waterless: τόποι, Mat.12:43, Luk.11:24; πηγαί, 2Pe.2:17; νεφέλαι, Ju 12 (MM, VGT, see word).† (AS)
Usage: Occurs in 4 NT verses. KJV: dry, without water See also: 2 Peter 2:17; Luke 11:24; Matthew 12:43.
υπο hupo G5259 "by/under: by" Prep
Under or by something, like under a person's authority, as in Matthew 8:9, or under a place, as in Luke 7:8.
Definition: ὑπό (before smooth breathing ὑπ᾽, Mat.8:9b, Luk.7:8b; before rough breathing ὑφ᾽, Rom.3:9; on the neglect of elision in Mt, Lk, ll. witha, Gal.3:22, see WH, App., 146; Tdf., Pr., iv), prep. with genitive, dative (not in NT), accusative __I. C. genitive, primarily of place, under, hence, metaphorically, of the efficient cause, by: after passive verbs, with genitive of person(s), Mat.1:22, Mrk.1:5, Luk.2:18, Jhn.14:21, Act.4:11, 1Co.1:11, Heb.3:4, al.; with genitive of thing(s), Mat.8:24, Luk.7:24, Rom.3:21, al.; with neut. verbs and verbs with pass, meaning, Mat.17:12, Mrk.5:26, 1Co.10:9, 10 1Th.2:14, al. __II. C. accusative, under; __1. of motion: Mat.5:15 8:8, Mrk.4:21, Luk.13:34; hence, metaphorically, of subjection, Rom.7:14, 1Co.15:27, Gal.3:22, 1Pe.5:6, al. __2. Of position: Jhn.1:49, Act.4:12, Rom.3:13, 1Co.10:1, al.; hence, metaphorically, under, subject to, Mat.8:9, Rom.3:9, 1Co.9:20, Gal.4:5, al. __3. Of time, about: Act.5:21. __III. In composition: under (ὑποδέω), hence, of subjection (ὑποτάσσω), compliance (ὑπακούω), secrecy (ὑποβάλλω), diminution (ὑποπνέω). (AS)
Usage: Occurs in 209 NT verses. KJV: among, by, from, in, of, under, with See also: 1 Corinthians 1:11; Hebrews 2:3; 1 Peter 2:4.
ανεμων anemos G417 "wind" Noun-GPM
Wind is the literal meaning, but it can also imply the four directions of the earth, as in Matthew 24:31 and Revelation 7:1. It's used to describe a natural phenomenon or a metaphor for change.
Definition: ἄνεμος, -ου, ὁ [in LXX for רוּחַ ;] wind: Mat.11:7 14:24, 30 14:32, Mrk.4:37, 39 4:41 6:48, 51, Luk.7:24 8:23-24, Jhn.6:13, Act.27:7, 14-15, Jas.3:4, Rev.6:13 7:1; pl., Mat.7:25, 27 8:26-27, Luk.8:25, Act.27:4, Ju 12; οἱ τέσσαρες ἄ. τῆς γῆς, Rev.7:1; hence the four quarters of the heavens (see Deiss., BS, 248; MM, VGT, see word), Mat.24:31, Mrk.13:27; metaphorically, of variable teaching, Eph 414.† SYN.: πνεῦμα, πνοή (and cf. θύελλα, λαῖλαψ). (AS)
Usage: Occurs in 29 NT verses. KJV: wind See also: Acts 27:4; Mark 4:41; James 3:4.
παραφερομεναι parapherō G3911 "to take away" Verb-PPP-NPF
This Greek word means to take something away or carry it off, like Jesus taking away sin in Mark 14:36. It can also mean to avert or remove something. In Luke 22:42, Jesus asks to remove the cup of suffering from him.
Definition: παρα-φέρω [in LXX: 1Ki.21:13 (14) (הָלַל hithpo.), and as seel. 2* ;] __1. to bring to, set before, esp. of food (Hdt., al.). __2. to take or carry away: with accusative of thing(s), before ἀπό, Mrk.14:36, Luk.22:42; pass., before ὑπό, Ju 12; metaphorically, pass., with dative, Heb.13:9.† (AS)
Usage: Occurs in 4 NT verses. KJV: remove, take away See also: Hebrews 13:9; Luke 22:42; Mark 14:36.
δενδρα dendron G1186 "tree" Noun-NPN
A tree is a plant with a trunk and branches, like the ones mentioned in Matthew 3:10 and Luke 6:43, often used to symbolize good or bad actions.
Definition: δένδρον, -ου, τό [in LXX for עֵץ, etc. ;] a tree: Mat.3:10, al.; δ. ἀγαθόν, Mat.7:17, 18; δ. καλόν, Mat.12:33, Luk.6:43; δ. σαπρόν, Mat.7:17, 18 12:33, Luk.6:43; γίνεσθαι δ., Mat.13:32; γ. εἰς δ., Luk.13:19. (AS)
Usage: Occurs in 19 NT verses. KJV: tree See also: Jude 1:12; Matthew 7:17; Revelation 7:1.
φθινοπωρινα phthinopōrinos G5352 "autumnal" Adj-NPN
Autumnal, describing something related to late autumn, like trees without fruit, as mentioned in Jude 12.
Definition: φθιν-οπωρινός, -ή, -όν (φθινόπωρον, late autumn), autumnal: δένδρα φ., autumn trees (said to be without fruit therefore at a time when fruit might be expected; see Mayor's elaborate note, Ep. Ju., 55-59, and reff. there): Ju 12.† (AS)
Usage: Occurs in 1 NT verses. KJV: whose fruit withereth See also: Jude 1:12.
ακαρπα akarpos G175 "unfruitful" Adj-NPN
Unfruitful or barren, like in Matthew 13:22, where the word describes a person who doesn't produce spiritual fruit. This word is used to describe something or someone that doesn't produce the expected results or growth.
Definition: ἄ-καρπος, -ον, [in LXX: Jer.2:6 (צַלְמָוֶת), Wis.15:4, 4Ma.16:7 ;] unfruitful, barren: figuratively, Mat.13:22, Mrk.4:19, 1Co.14:14, Eph.5:11, Tit.3:14, 2Pe.1:8, Ju 12.† (AS)
Usage: Occurs in 7 NT verses. KJV: without fruit, unfruitful See also: 1 Corinthians 14:14; Jude 1:12; Titus 3:14.
δις dis G1364 "twice" Adv
The word twice refers to something happening two times, like in Mark 14:30 and 72, or doing something again. It can also mean repeating an action or event. This word is about repetition and recurrence.
Definition: δίς adv., twice: Mrk.14:30, 72; δ. τ. σαββάτου, Luk.18:12; καὶ ἅπαξ κ. δ., Php.4:16, 1Th.2:18; δ. ἀποθανόντα, Ju 12 (see Mayor, ICC, in l); δ. μυριάδες, Rev.9:16.† (AS)
Usage: Occurs in 6 NT verses. KJV: again, twice See also: 1 Thessalonians 2:18; Mark 14:30; Philippians 4:16.
αποθανοντα apothnēskō G599 "to die" Verb-2AAP-NPN
To stop living, or pass away, as seen in John 6:50 and Romans 8:13. It can be a natural death or a spiritual one.
Definition: ἀπο-θνῄσκω, [in LXX chiefly for מוּת ;] to die: of natural death, Mrk.5:35, al.; of violent death (pass. of ἀποκτείνω), esp. of Christ, Mat.26:35, Jhn.12:33, Heb.10:28, al.; of spiritual death, Jhn.6:50, Rom.8:13, al.; with dative ref., Rom.6:2, 10 14:7, 8, Gal.2:19; accusative, ὅ, Rom.6:10; before ἐν, Mat.8:32, Jhn.8:21, 24 1Co.15:22, Heb.11:37, Rev.14:13; before ὑπέρ, περί, Jhn.11:50, 51 18:14, Rom.5:6-8 14:15, 1Co.15:3, 2Co.5:15, 1Th.5:10, 1Pe.3:18; ἀπό, Col.2:20; ἐκ, Rev.8:11; figuratively, 1Co.15:31 (cf. συν-αποθνήσκω, and V. Milligan, NTD, 258f.; DCG, i, 791b; Cremer, 286; MM, see word; on the perfective force of this verb, M, Pr., 112, 114; and on the distinction bet. present and aor., ib. 113 f.). (AS)
Usage: Occurs in 99 NT verses. KJV: be dead, death, die, lie a-dying, be slain (X with) See also: 1 Corinthians 8:11; Jude 1:12; Hebrews 7:8.
εκριζωθεντα ekrizoō G1610 "to uproot" Verb-APP-NPN
To uproot means to completely remove something, like a plant, from the ground. Jesus used this word in Matthew 13:29 to describe getting rid of weeds. It's about pulling something out by its roots.
Definition: ἐκ-ριζόω, -ῶ [in LXX: Jdg.5:14 (שֶׁרֶשׁ), Jer.1:10 (נָתַשׁ), Zep.2:4 (גָּרַשׁ A, עָקַר BS), Dan.7:8 (עָקַר), Dan LXX 4:11, 23, Wis.4:4, Sir.3:9 49:7, 1Ma.5:51, 2Ma.12:7 * ;] to root out, pluck up by the roots: with accusative of thing(s), Mat.13:29 15:13 Luk.17:6, Ju 12.† (AS)
Usage: Occurs in 4 NT verses. KJV: pluck up by the root, root up See also: Jude 1:12; Matthew 13:29; Matthew 15:13.

Study Notes — Jude 1:12

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Cross References

ReferenceText (BSB)
1 2 Peter 2:17–20 These men are springs without water and mists driven by a storm. Blackest darkness is reserved for them. With lofty but empty words, they appeal to the sensual passions of the flesh and entice those who are just escaping from others who live in error. They promise them freedom, while they themselves are slaves to depravity. For a man is a slave to whatever has mastered him. If indeed they have escaped the corruption of the world through the knowledge of our Lord and Savior Jesus Christ, only to be entangled and overcome by it again, their final condition is worse than it was at first.
2 Matthew 15:13 But Jesus replied, “Every plant that My heavenly Father has not planted will be pulled up by its roots.
3 Ezekiel 34:8 ‘As surely as I live, declares the Lord GOD, because My flock lacks a shepherd and has become prey and food for every wild beast, and because My shepherds did not search for My flock but fed themselves instead,
4 Proverbs 25:14 Like clouds and wind without rain is the man who boasts of gifts never given.
5 Ephesians 4:14 Then we will no longer be infants, tossed about by the waves and carried around by every wind of teaching and by the clever cunning of men in their deceitful scheming.
6 Philippians 3:19 Their end is destruction, their god is their belly, and their glory is in their shame. Their minds are set on earthly things.
7 John 15:4–6 Remain in Me, and I will remain in you. Just as no branch can bear fruit by itself unless it remains in the vine, neither can you bear fruit unless you remain in Me. I am the vine and you are the branches. The one who remains in Me, and I in him, will bear much fruit. For apart from Me you can do nothing. If anyone does not remain in Me, he is like a branch that is thrown away and withers. Such branches are gathered up, thrown into the fire, and burned.
8 1 Corinthians 11:20–22 Now then, when you come together, it is not the Lord’s Supper you eat. For as you eat, each of you goes ahead without sharing his meal. While one remains hungry, another gets drunk. Don’t you have your own homes in which to eat and drink? Or do you despise the church of God and humiliate those who have nothing? What can I say to you? Shall I praise you for this? No, I will not!
9 Ezekiel 34:10 This is what the Lord GOD says: ‘Behold, I am against the shepherds, and I will demand from them My flock and remove them from tending the flock, so that they can no longer feed themselves. For I will deliver My flock from their mouths, and it will no longer be food for them.’
10 Isaiah 56:10–12 Israel’s watchmen are blind, they are all oblivious; they are all mute dogs, they cannot bark; they are dreamers lying around, loving to slumber. Like ravenous dogs, they are never satisfied. They are shepherds with no discernment; they all turn to their own way, each one seeking his own gain: “Come, let me get the wine, let us imbibe the strong drink, and tomorrow will be like today, only far better!”

Jude 1:12 Summary

[This verse is warning us about people who seem to be friends but are actually hurting us. They are like hidden dangers that can cause harm, as seen in 2 Peter 2:13. We need to be careful and make sure we are not following their bad examples, but instead are following the teachings of Jesus in Matthew 20:26-28. By being rooted in the truth of Scripture, such as 1 Timothy 4:1-3, we can avoid being misled and instead live a life that is pleasing to God.]

Frequently Asked Questions

What does it mean to be a 'hidden reef' in the context of Jude 1:12?

In this verse, being a 'hidden reef' refers to individuals who appear to be part of the community but secretly cause harm, much like an underwater obstacle can damage a ship, as seen in the warnings of 2 Peter 2:13 and 1 Corinthians 11:17-22.

How can someone 'shepherd only themselves'?

Shepherding only themselves means that these individuals are primarily concerned with their own interests and desires, rather than caring for the well-being of others, which is contrary to the teachings of Jesus in Matthew 20:26-28 and 1 Peter 5:2-3.

What does it mean to be 'twice dead after being uprooted'?

This phrase suggests that these individuals have not only lost their spiritual life but have also been completely severed from any potential for spiritual growth or renewal, much like a tree that has been uprooted and cannot produce fruit, as seen in the teachings of John 15:1-6 and Romans 11:17-24.

How do these descriptions of false teachers relate to our lives today?

These descriptions serve as a warning to be cautious of individuals who may appear to be part of the Christian community but are actually causing harm, and to prioritize the teachings of Scripture, such as 1 Timothy 4:1-3 and 2 Timothy 3:1-9, in order to discern truth from falsehood.

Reflection Questions

  1. What are some ways that I may be unknowingly contributing to the harm caused by false teachers in my own community?
  2. How can I balance the need to be hospitable and welcoming with the need to be discerning and cautious of those who may be causing harm?
  3. In what ways can I prioritize the spiritual well-being of others, rather than just my own interests and desires?
  4. What are some practical steps I can take to ensure that I am not being influenced by false teachings, and instead am rooted in the truth of Scripture?

Gill's Exposition on Jude 1:12

These are spots in your feasts of charity,.... Or "love". The Jews speak סעודתיה דמהימנותא, "of a feast of faith" (b).

Jamieson-Fausset-Brown on Jude 1:12

These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without

Matthew Poole's Commentary on Jude 1:12

These are spots: see . In your feasts of charity; feasts used among the primitive Christians, to show their unity among themselves, and promote and maintain mutual charity, and for relief of the poor among them. Feeding themselves without fear; unreasonably cramming themselves, without respect to God or the church. Clouds they are without water, carried about of winds; empty, making a show of what they have not, ; and inconstant: see . Trees whose fruit withereth; he compares them to trees, which having leaves and blossoms, make a show of fruit, but cast it, or never bring it to maturity, or it rots instead of ripening; so these here make a show of truth and holiness, but all comes to nothing. Without fruit; without any good fruit, (which only deserves to be called fruit), brought forth by them, either in themselves or followers, who never get any real benefit by them. Twice dead; wholly dead; dead over and over; dead by nature, and dead by that hardness of heart they have contracted, or that reprobate sense to which God hath given them up. Plucked up by the roots; and so never like to bear fruit, and fit only for the fire; it notes the incurableness of their apostacy, and their nearness to destruction.

Ellicott's Commentary on Jude 1:12

(12-19) Three-fold description of the ungodly, corresponding to the three examples just given. The divisions are clearly marked, each section beginning with “These are” (Jude 1:12; Jude 1:16; Jude 1:19). (12-15) Description corresponding to Cain. (12) These are spots in your feasts of charity, when they feast with you.—Rather, These are the rocks in your feasts of charity, banqueting with you fearlessly (see next Note); or, These are they who banquet together fearlessly, rocks in your feasts of charity. The former is preferable. But in any case we must probably read rocks—i.e., that on which those who meet them at your love-feasts will be wrecked (see Notes on 1 Corinthians 11:20-22)—not “spots,” which is borrowed from 2 Peter 2:13. But it is just possible that as spiloi, St. Peter’s word, may mean either “spots” or “rocks” (though most commonly the former), so St. Jude’s word (spilades) may mean either “spots” or “rocks” (though almost invariably the latter). In an Orphic poem of the fourth century, spilades means “spots “; but this is rather late authority for its use in the first century. Here “rocks” is the safer translation. St. Peter is dwelling on the sensuality of these sinners, and for him “spots” is the more obvious metaphor. St. Jude, in tracing an analogy between them and Cain, would be more likely to select “rocks.” These libertines, like Cain, turned the ordinances of religion into selfishness and sin: both, like sunken rocks, destroyed those who unsuspectingly approached them. On the difference of reading respecting the word for “feasts of charity,” or “love-feasts,” see Note on 2 Peter 2:13. Possibly the name Agapæ for such feasts comes from this passage. Had it been common when St. Paul wrote 1 Corinthians 11, he would probably have made a point of it; love-feasts in which there was no love. (Comp. 1 Peter 5:14.) Feeding themselves without fear. “Without fear” goes better with “feasting with you”; but the Greek admits of either construction. “Feeding themselves” instead of the poorer members of the flock; whereas feeding the poor was one great object of the love-feasts. Others explain, “feeding themselves” (literally, pasturing themselves) instead of waiting to be tended by the shepherds. The former is better, the scandal being similar to that described in 1 Corinthians 11:21. (Comp. Isaiah 56:11, which St. Jude may possibly have had in his mind; and see above, second Note on Jude 1:8.) Clouds without water.—Comp. Proverbs 25:14. The meaning is not that these men bring much food to the love-feasts and give nothing away: there is no longer any allusion to the love-feasts. Rather, these men are ostentatious generally, and yet do no good inflated and empty. (See on 2 Peter 2:17.) Carried about of winds.—More literally, borne past (without giving any rain) by winds; or, perhaps, driven out of their course (and so showing their flimsiness) by winds.Trees whose fruit withereth, without fruit.—There is no such strange contradiction in the Greek, nor in any of the earlier English versions.

Adam Clarke's Commentary on Jude 1:12

Verse 12. Spots in your feasts of charity] It appears that these persons, unholy and impure as they were, still continued to have outward fellowship with the Church! This is strange: but it is very likely that their power and influence in that place had swallowed up, or set aside, the power and authority of the real ministers of Christ; a very common case when worldly, time-serving men get into the Church. The feasts of charity, the αγαπαι or love feasts, of which the apostle speaks, were in use in the primitive Church till the middle of the fourth century, when, by the council of Laodicea, they were prohibited to be held in the Churches; and, having been abused, fell into disuse. In later days they have been revived, in all the purity and simplicity of the primitive institution, among the Moravians or Unitas Fratrum, and the people called Methodists. Among the ancients, the richer members of the Church made an occasional general feast, at which all the members attended, and the poor and the rich ate together. The fatherless, the widows, and the strangers were invited to these feasts, and their eating together was a proof of their love to each other; whence such entertainments were called love feasts. The love feasts were at first celebrated before the Lord's Supper; in process of time they appear to have been celebrated after it. But they were never considered as the Lord's Supper, nor any substitute for it. See, for farther information, Suicer, in his Thesaurus, under the word αγαπη. Feeding themselves without fear] Eating, not to suffice nature, but to pamper appetite. It seems the provision was abundant, and they ate to gluttony and riot. It was this which brought the love feasts into disrepute in the Church, and was the means of their being at last wholly laid aside. This abuse is never likely to take place among the Methodists, as they only use bread and water; and of this the provision is not sufficient to afford the tenth part of a meal. Instead of αγαπαις, love feasts, απαταις, deceits, is the reading of the Codex Alexandrinus, and the Codex Ephrem, two MSS. of the highest antiquity; as also of those MSS. collated by Laurentius Valla, and of some of those in the Medicean library. This reading appears to have been introduced in order to avoid the conclusion that some might be led to draw concerning the state of the Church; it must be very corrupt, to have in its communion such corrupt men. Clouds - without water] The doctrine of God is compared to the rain, Deuteronomy 32:2, and clouds are the instruments by which the rain is distilled upon the earth. In arid or parched countries the very appearance of a cloud is delightful, because it is a token of refreshing showers; but when sudden winds arise, and disperse these clouds, the hope of the husbandman and shepherd is cut off.

Cambridge Bible on Jude 1:12

12. These are spots in your feasts of charity] Here also, as in 2 Peter 2:13, the MSS. vary between “deceits” (ἀπάταις) and “feasts of charity, or love” (ἀγάπαις), but the evidence preponderates for the latter reading. Some MSS., including the Sinaitic, insert the words “these are murmurers …,” which now stand in Jude 1:16, at the beginning of this verse. The word rendered “spots” (σπιλάδες) is not the same as that in 2 Peter 2:13 (σπῖλοι), and in other Greek writers has the sense of “reefs” or “rocks below the sea.” It is possible that St Jude may have looked on the two words as identical in meaning, but it is obvious, on the other hand, that the word “rocks,” though it suggests a different image, gives a perfectly adequate sense to the whole passage. The false impure teachers who presented themselves undetected in the Christian love-feasts were as sunken rocks, and, if men were not on their guard, they might easily, by contact with them, “make shipwreck” of their faith (1 Timothy 1:19). On these love-feasts and their relation to the life of the Apostolic Church see notes on 2 Peter 2:13.when they feast with you, feeding themselves without fear] Better, feasting with you without fear, pasturing themselves. The adverb is more naturally joined in the Greek with the participle that precedes it, and the English “feeding,” suggesting, as it does, in this context simply the act of eating, fails to give the force of the Greek word for “feed,” which, as being that used in Acts 20:28, 1 Peter 5:2, expresses the idea of the pastoral office. What St Jude means is that these teachers of impurity, instead of submitting themselves to the true “pastors” of the Church, came in, like the false shepherds of Eze 34:1-2; Ezekiel 34:8; Ezekiel 34:10, to “feed themselves,” i.e. to indulge their own lusts in defiance of authority.clouds they are without water] The “clouds” take the place of the “wells” of 2 Peter 2:17. The difference of imagery makes it probable that there may have been a difference of a like kind in the previous verse, and so far confirms the interpretation as to the “rocks” in the first clause of the verse. A like comparison is found in Proverbs 25:14 (“Whoso boasteth himself of a false gift is like clouds and wind without rain”). Men look in the hot climate of the East to the cloud as giving promise of the rain from heaven. It is a bitter disappointment when it passes away leaving the earth hard and unrefreshed as before. So men would look in vain to these false teachers, shifting alike in their movements and their teaching, borne to and fro by “every wind of doctrine” (comp. Ephesians 4:14), for any spiritual refreshment.trees whose fruit withereth, without fruit] Literally, autumn-withering trees.

Barnes' Notes on Jude 1:12

These are spots - See the notes at 2 Peter 2:13. The word used by Peter, however, is not exactly the same as that used here. Peter uses the word, σπἶλοι spiloi; Jude, σπιλάδες spilades.

Whedon's Commentary on Jude 1:12

12. In the next two verses St. Jude ranges through nature, through earth, sea, and sky, for images of reprobation for the sensualistic heretics.

Sermons on Jude 1:12

SermonDescription
Richard Owen Roberts Jude by Richard Owen Roberts This sermon emphasizes the importance of being like charted wreaths, laden clouds, fruit-bearing trees, gentle waves, and fixed stars in our Christian walk, contrasting it with the
Martin Geehan Jude - Mockers in Last Days by Martin Geehan In this sermon, the preacher emphasizes the importance of avoiding lasciviousness and denying the Lord Jesus Christ. He warns that there will be mockers who will creep into the fel
Hans R. Waldvogel The Inner Man by Hans R. Waldvogel In this sermon, the preacher shares his experience at a convention in Germany where he witnessed a crowded and lively gathering of preachers and attendees. However, he noticed that
Erlo Stegen You Will Reap What You Sow by Erlo Stegen In this sermon, the preacher emphasizes the importance of honesty and integrity in our actions. He uses the example of people who were sneaky and dishonest in taking free potatoes,
G. Campbell Morgan The Message of Jude by G. Campbell Morgan G. Campbell Morgan emphasizes the urgent message of Jude regarding the peril of apostasy, defining it as a moral failure rather than mere intellectual doubt. He illustrates the nat
John Gill 2 Peter 2:17 by John Gill John Gill expounds on 2 Peter 2:17, illustrating the deceptive nature of false teachers who appear promising but ultimately provide nothing of substance, likening them to dry wells
John Gill 2 Peter 2:13 by John Gill John Gill expounds on 2 Peter 2:13, emphasizing the consequences of unrighteousness and the just punishment that awaits those who indulge in sinful pleasures without regard for fut

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