유다서 1

번역본 7개 · 12개의 전통을 통해 읽기 · 영상, 노래, 동화.

NCB · 새 컨센서스 성경

¹Jude, a servant of Jesus Christ, and brother of James, to the called ones who are loved in God the Father and kept for Jesus Christ: ²May mercy and peace and love be multiplied to you. ³Beloved, while I was making every effort to write to you about our common salvation, I found it necessary to write to you, exhorting you to contend for the faith that was once for all delivered to the saints. ⁴For certain people have slipped in secretly, those who were marked out long ago for this judgment, ungodly people, who turn the grace of our God into depravity and deny our only Master, God, and Lord, Jesus Christ. ⁵Now I desire to remind you, even though you know all things, that the Lord, having once saved a people out of the land of Egypt, the second time destroyed those who did not believe. ⁶And the angels who did not keep their own domain, but abandoned their proper dwelling, he has kept in eternal chains under gloom for the judgment of the great day; ⁷just as Sodom and Gomorrah and the cities around them, which in the same way as these gave themselves over to sexual immorality and went after other flesh, are shown as an example, suffering the punishment of eternal fire. ⁸Yet in the same way, these dreamers, on the one hand, defile the flesh; but they reject authority, and they blaspheme glorious ones. ⁹But Michael the archangel, when debating with the devil he disputed about the body of Moses, did not dare to bring a slanderous judgment against him, but said, “May the Lord rebuke you!” ¹⁰But these blaspheme whatever they do not know; but whatever they understand instinctively, like unreasoning animals, in these things they are destroyed. ¹¹Woe to them! For they went in the way of Cain, and abandoned themselves to the error of Balaam for reward, and perished in the rebellion of Korah. ¹²These are the hidden rocks in your love feasts, feasting together with you without fear, shepherding themselves; waterless clouds, carried along by winds; fruitless autumn trees, twice dead, uprooted; ¹³wild waves of the sea, foaming up their own shames; wandering stars, for whom the gloom of darkness has been reserved forever. ¹⁴Enoch, the seventh from Adam, prophesied also about these, saying, “Look, the Lord came with his holy myriads, ¹⁵to execute judgment against all, and to convict all the ungodly among them of all their works of ungodliness which they have ungodly committed, and of all the harsh things which ungodly sinners have spoken against him.” ¹⁶These are grumblers, complainers, walking according to their own desires; and their mouth speaks arrogant things, flattering people for the sake of advantage. ¹⁷But you, beloved, remember the words that were spoken beforehand by the apostles of our Lord Jesus Christ, ¹⁸how they said to you, “In the last time there will be mockers, walking according to their own desires for ungodlinesses.” ¹⁹These are the ones who cause divisions, worldly-minded, not having the Spirit. ²⁰But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, ²¹keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ to eternal life. ²²And have mercy on some who are doubting; ²³and save some, snatching them out of the fire; and have mercy on some with fear, hating even the tunic stained by the flesh. ²⁴Now to him who is able to guard you without stumbling, and to set you without blemish before the presence of his glory with exultation, ²⁵to the only wise God our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all the age, and now, and to all the ages. Amen.

사람이 번역한 것이 아닌, AI가 생성한 번역입니다. 유다서 1을(를) 새 컨센서스 성경에서 읽으십시오 →

보기 & 듣기

유다서: 믿음을 위해 싸우라

유다가 성도들에게 긴급히 편지를 써서 불경건한 잠입자들을 경고하고 역사적 신앙에 굳게 서라고 권면하며, 마지막에는 하나님의 보호하시는 능력에 대한 장엄한 약속으로 끝맺는다.

The New Consensus Bible text of 유다서 1, read aloud over the chapter’s eight scenes. The words appear below as they are read.

영상, 삽화, 노래는 이 장의 컨센서스를 바탕으로 AI가 생성한 것이며, 어떤 전통도 승인한 묘사가 아닙니다.

전통 간 동의하는 부분

Christian traditions broadly agree that the "faith once for all delivered" refers to a complete, unalterable, and closed deposit of apostolic doctrine, and that the concluding doxology functions broadly as a liturgical benediction affirming the church's reliance on God's preserving power. It is also broadly recognized that Jude's instruction to have mercy on some and save others with fear mandates nuanced pastoral care balancing compassion with strict discipline. However, the epistle's use of… 전체 공통 견해을(를) 읽으려면 로그인하십시오 →

대부분이 동의하나 전부는 아님

The 'faith once for all delivered' refers to a complete, unalterable, and closed deposit of apostolic doctrine. (7 affirm)
The instruction to have mercy on some and save others with fear provides a mandate for nuanced pastoral care, balancing compassion with strict discipline. (7 affirm)
The concluding doxology functions universally as a liturgical benediction affirming the church's reliance on God's preserving power. (6 affirm)

전통 간 차이가 있는 부분

Jude altered his intended letter on common salvation to urgently address antinomian infiltrators who turn grace into moral license.
baptist: AFFIRM; methodist: QUALIFY; adventist: QUALIFY; restorationist: AFFIRM
The mandate to 'contend for the faith' requires returning to a primitive apostolic church pattern and rejecting later historical traditions, councils, and creeds.
catholic: DENY; orthodox: DENY; anglican: DENY; lutheran: DENY; reformed: DENY; anabaptist: AFFIRM; restorationist: AFFIRM
The 'faith once for all delivered' includes the continuation of the early church's charismatic power and gifts, standing against cessationism.
reformed: DENY; pentecostal: AFFIRM
The destruction of the saved Exodus generation and the fallen angels provides biblical evidence that salvation is conditional and final apostasy is possible.
reformed: DENY; baptist: DENY; methodist: AFFIRM
The inspired author's citation of Enoch and the Assumption of Moses affirms specific truthful elements under the Spirit's guidance without validating the entirety of the apocryphal sources.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: DENY; anglican: QUALIFY; lutheran: DENY; reformed: AFFIRM
Jude's explicit quotation of the Book of Enoch provides apostolic validation for 1 Enoch's inclusion in the broader biblical canon.
catholic: DENY; orthodox: DENY; oriental-orthodox: AFFIRM; anglican: DENY; lutheran: DENY; reformed: DENY
The epistle's reliance on apocryphal traditions and its delayed historical reception categorized it as a disputed book (antilegomenon) that cannot independently establish Christian dogma.
catholic: DENY; orthodox: DENY; lutheran: AFFIRM; reformed: DENY
The command to 'keep yourselves in the love of God' indicates that preservation in faith requires a cooperative, synergistic human response.
lutheran: DENY; reformed: DENY; baptist: DENY; methodist: AFFIRM
The command to 'snatch others from the fire' functions as a mandate for urgent evangelism and social intervention to rescue the perishing.
orthodox: QUALIFY; oriental-orthodox: QUALIFY; baptist: QUALIFY; methodist: AFFIRM; pentecostal: QUALIFY; restorationist: QUALIFY
The doxology's assurance that God is 'able to keep you from falling' guarantees the final preservation and eternal security of the elect.
reformed: AFFIRM; baptist: AFFIRM; methodist: DENY

각 전통이 읽는 방식

각 읽기는 독립적으로 생성되었습니다 — 어떤 전통도 다른 전통의 답변을 보지 않습니다.

Catholic

The Epistle of Jude functions as an urgent encyclical warning early Christian communities against antinomian infiltrators who distort the grace of God into moral license and reject divine authority. The author employs a dense sequence of typological triads drawn from Hebrew Scripture and Second Temple Jewish tradition—the unbelieving Exodus generation, the rebellious angels, and Sodom and Gomorrah; followed by the ways of Cain, Balaam, and Korah—to illustrate the certainty of divine judgment upon schismatics and sensualists. The letter explicitly exhorts the faithful to defend the foundational apostolic teaching and to maintain communal purity. Reception: Within Catholic tradition, verse 3 is the classical scriptural locus for the 'depositum fidei' (Deposit of Faith), establishing that public revelation was definitively delivered to the apostles and closed, now entrusted to the Church to guard and expound without alteration. The inclusion of Jude in the biblical canon involved early historical hesitation due to its citations of the apocryphal Book of Enoch and the Assumption of Moses. This tension was resolved by Latin and Greek Fathers who argued that divine inspiration permits the appropriation of extra-canonical material for pedagogical truth without canonizing the source document. Furthermore, the Latin Vulgate and significant Alexandrian Greek manuscripts transmit verse 5 as 'Jesus, having saved the people out of the land of Egypt' (reflected in the Douay-Rheims translation), which Latin and Eastern commentators actively read as a profound Christological affirmation of the pre-incarnate Word acting as the divine agent of Old Testament deliverance and judgment.

Eastern Orthodox

The Epistle of Jude is an urgent pastoral warning directed to early Christian communities facing infiltration by antinomian false teachers. The author, identifying himself as the brother of James, exhorts his readers to vigorously defend the apostolic message. He marshals a series of severe typological examples from the Old Testament and Jewish apocalyptic traditions—including the generation of the Exodus, fallen angels, Sodom and Gomorrah, Cain, Balaam, and Korah—to demonstrate the certain judgment awaiting those who pervert grace into immorality and reject divine authority. The letter concludes with instructions for building up the community in faith and a soaring doxology praising God's keeping power. Reception: In Eastern Orthodox theology, Jude is a foundational text for the defense of Holy Tradition and the ascetical life. Verse 3, commanding believers to 'contend earnestly for the faith which was once for all delivered to the saints,' is universally read by Orthodox theologians as the primary biblical locus for Holy Tradition. The faith is understood not as an evolving set of ideas, but as a complete, unchangeable deposit given to the Apostles and guarded by the Church. Regarding the author's identity in verse 1, patristic consensus, articulated by commentators like Theophylact of Ohrid, identifies Jude (and James) as sons of Joseph the Betrothed from a previous marriage, thus protecting the dogma of the Ever-Virginity of the Theotokos (Mary). The epistle's use of extra-biblical literature, specifically the dispute between Archangel Michael and the devil (verse 9) and the prophecy of Enoch (verses 14-15), posed early canonical challenges. However, Fathers such as Didymus the Blind and Clement of Alexandria defended the text, arguing that the Holy Spirit guided Jude to extract truthful historical and prophetic realities from these apocryphal traditions without necessarily canonizing the entirety of the source texts. The profound respect shown by the Archangel Michael (verse 9) is heavily cited in Orthodox angelology as the supreme example of humility and the refusal to usurp divine judgment.

Oriental Orthodox

In its immediate context, the Epistle of Jude is a sharp, urgent polemic exhorting believers to defend the apostolic faith against antinomian infiltrators. The author utilizes a dense sequence of typological judgments—the wilderness generation, rebellious angels, and Sodom—and draws upon Jewish apocalyptic traditions to characterize the intruders as destined for divine condemnation. The chapter culminates in an exhortation to perseverance, mercy, and a majestic doxology. Reception: The Oriental Orthodox reception of Jude is most notable for its historical canonical variations among the autocephalous churches. In the Syriac tradition, Jude was absent from the early Peshitta, reflecting initial hesitation regarding the minor Catholic epistles before its later integration via the Philoxenian and Harklean revisions. Conversely, the Ethiopian Orthodox Tewahedo Church embraces Jude deeply, specifically because the epistle directly quotes the Book of Enoch (vv. 14-15). For the Ethiopian tradition, this apostolic citation serves as a crucial validation, anchoring 1 Enoch firmly within their wider biblical canon. While the epistle's reference to the 'only Master and Lord' (v. 4) harmonizes with Alexandrian miaphysite Christology's emphasis on the undivided unity of Christ, direct exegetical use of Jude as a proof-text in the early Christological controversies by figures like Cyril of Alexandria or Severus of Antioch is notably scarce.

9개의 다른 전통에서도 이 장을 읽습니다.

전체 12개를 모두 읽으려면 로그인하십시오 →

모든 번역본

7개의 퍼블릭 도메인 번역본으로 보는 동일한 장.

WEB · World English Bible

¹Jude, a servant of Jesus Christ, and brother of James, to those who are called, sanctified by God the Father, and kept for Jesus Christ: ²May mercy, peace, and love be multiplied to you. ³Beloved, while I was very eager to write to you about our common salvation, I was constrained to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints. ⁴For there are certain men who crept in secretly, even those who were long ago written about for this condemnation: ungodly men, turning the grace of our God into indecency, and denying our only Master, God, and Lord, Jesus Christ. ⁵Now I desire to remind you, though you already know this, that the Lord, having saved a people out of the land of Egypt, afterward destroyed those who didn’t believe. ⁶Angels who didn’t keep their first domain, but deserted their own dwelling place, he has kept in everlasting bonds under darkness for the judgment of the great day. ⁷Even as Sodom and Gomorrah and the cities around them, having in the same way as these given themselves over to sexual immorality and gone after strange flesh, are shown as an example, suffering the punishment of eternal fire. ⁸Yet in the same way, these also in their dreaming defile the flesh, despise authority, and slander celestial beings. ⁹But Michael, the archangel, when contending with the devil and arguing about the body of Moses, dared not bring against him an abusive condemnation, but said, “May the Lord rebuke you!” ¹⁰But these speak evil of whatever things they don’t know. They are destroyed in these things that they understand naturally, like the creatures without reason. ¹¹Woe to them! For they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in Korah’s rebellion. ¹²These 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; ¹³wild waves of the sea, foaming out their own shame; wandering stars, for whom the blackness of darkness has been reserved forever. ¹⁴About these also Enoch, the seventh from Adam, prophesied, saying, “Behold, the Lord came with ten thousands of his holy ones, ¹⁵to execute judgment on all, and to convict all the ungodly of all their works of ungodliness which they have done in an ungodly way, and of all the hard things which ungodly sinners have spoken against him.” ¹⁶These are murmurers and complainers, walking after their lusts—and their mouth speaks proud things—showing respect of persons to gain advantage. ¹⁷But you, beloved, remember the words which have been spoken before by the apostles of our Lord Jesus Christ. ¹⁸They said to you, “In the last time there will be mockers, walking after their own ungodly lusts.” ¹⁹These are those who cause divisions and are sensual, not having the Spirit. ²⁰But you, beloved, keep building up yourselves on your most holy faith, praying in the Holy Spirit. ²¹Keep yourselves in God’s love, looking for the mercy of our Lord Jesus Christ to eternal life. ²²On some have compassion, making a distinction, ²³and some save, snatching them out of the fire with fear, hating even the clothing stained by the flesh. ²⁴Now to him who is able to keep them from stumbling, and to present you faultless before the presence of his glory in great joy, ²⁵to God our Savior, who alone is wise, be glory and majesty, dominion and power, both now and forever. Amen.

KJV · King James Version

¹Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called: ²Mercy unto you, and peace, and love, be multiplied. ³Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. ⁴For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. ⁵I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. ⁶And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. ⁷Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. ⁸Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. ⁹Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. ¹⁰But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves. ¹¹Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core. ¹²These 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; ¹³Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever. ¹⁴And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, ¹⁵To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. ¹⁶These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men’s persons in admiration because of advantage. ¹⁷But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; ¹⁸How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts. ¹⁹These be they who separate themselves, sensual, having not the Spirit. ²⁰But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, ²¹Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. ²²And of some have compassion, making a difference: ²³And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh. ²⁴Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, ²⁵To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.

나란히 비교할 수 있는 5개의 번역본이 더 있습니다.

전체 7개를 비교하려면 로그인하십시오 →

의미를 바꾸는 차이점(49)

v1 [lexical]: different translations for the author's name and title (servant vs. bondman) — “Jude the servant” (KJV, WEBSTER, DRC) vs “a” (WEB, ASV) vs “Judas” (YLT) vs “bondman” (DARBY)
v2 [lexical]: different expressions for the blessing of mercy or kindness — “Mercy unto you and” (KJV, ASV, DRC) vs “to” (DARBY, WEBSTER) vs “May” (WEB) vs “kindness to” (YLT)
v2 [lexical]: translating 'agapē' as love or charity — “love” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “charity” (DRC)
v2 [lexical]: translating the verb as multiplied or fulfilled — “multiplied” (KJV, ASV, YLT, DARBY, WEBSTER) vs “to you” (WEB) vs “fulfilled” (DRC)
v3 [stylistic]: (vv 3, 11) archaic 'unto' versus 'to' — “to” (WEB, YLT, DARBY, WEBSTER) vs “unto” (KJV, ASV, DRC)
v3 [grammatical]: differences in pronouns and prepositions relating to the common salvation — “our” (ASV, DARBY) vs “concerning” (YLT, WEBSTER) vs “about our” (WEB) vs “of the” (KJV) vs “concerning your” (DRC)
v3 [lexical]: different verbs and forms for exhorting or beseeching — “to exhorting” (WEB, DARBY) vs “to” (YLT, WEBSTER) vs “unto you and exhort” (KJV) vs “exhorting” (ASV) vs “to beseech” (DRC)
v4 [lexical]: differences in describing the judgment and impious character of the men — “condemnation ungodly men turning” (WEB, KJV, ASV, WEBSTER) vs “judgment impious” (YLT) vs “sentence persons” (DARBY) vs “judgment” (DRC)
v4 [lexical]: translating 'aselgeian' as lasciviousness, indecency, dissoluteness, or riotousness — “into lasciviousness” (KJV, ASV, WEBSTER) vs “indecency” (WEB) vs “perverting to” (YLT) vs “dissoluteness” (DARBY) vs “riotousness” (DRC)
v4 [grammatical]: presence or absence of a definite article or possessive pronoun before the title — “our” (WEB, ASV, YLT, DARBY) vs “denying the” (KJV, WEBSTER, DRC)
v4 [textual]: differences in the divine titles used (Master vs. Lord God vs. sovereign Ruler) — “Master” (WEB, ASV, YLT, DARBY) vs “Lord God” (KJV, WEBSTER) vs “sovereign Ruler” (DRC)
v5 [lexical]: different expressions for reminding or admonishing the readers — “will therefore put” (KJV, WEBSTER) vs “desire to remind” (WEB) vs “desire to” (ASV) vs “intend” (YLT) vs “would” (DARBY) vs “admonish” (DRC)
v6 [lexical]: translating 'archēn' as principality, domain, or estate — “own principality” (ASV, YLT) vs “domain” (WEB) vs “first estate” (KJV) vs “own original state” (DARBY) vs “state” (WEBSTER) vs “principality” (DRC)
v6 [lexical]: different verbs describing the angels abandoning or deserting their dwelling — “left” (KJV, ASV, WEBSTER) vs “deserted” (WEB) vs “did leave” (YLT) vs “had abandoned” (DARBY) vs “forsook” (DRC)
v7 [grammatical]: differences in the participle tense for the action of going after flesh — “going” (KJV, DARBY, WEBSTER, DRC) vs “gone” (WEB, ASV, YLT)
v7 [lexical]: translating 'sarkos heteras' as strange or other flesh — “strange” (WEB, KJV, ASV, WEBSTER) vs “other” (YLT, DARBY, DRC)
v7 [lexical]: different ways of expressing that the cities are set forth or shown as an example — “are set forth for” (KJV, WEBSTER) vs “shown as” (WEB) vs “as” (ASV) vs “have been before” (YLT) vs “lie there as” (DARBY) vs “were made” (DRC)
v8 [lexical]: translating the rejection of authority, dominion, or lordship — “despise dominion” (KJV, WEBSTER) vs “authority” (WEB) vs “and set at nought” (ASV) vs “indeed do defile” (YLT) vs “and lordship” (DARBY) vs “and” (DRC)
v9 [grammatical]: different conjunctions to introduce the contrast with Michael — “But” (WEB, ASV, DARBY) vs “Yet” (KJV, YLT, WEBSTER) vs “When” (DRC)
v9 [lexical]: translating 'archangel' and the act of contending or disputing — “archangel when contending” (WEB, KJV, ASV, WEBSTER) vs “disputing” (DARBY, DRC) vs “chief messenger” (YLT)
v9 [lexical]: different verbs for reasoning, arguing, or disputing over the body — “he disputed” (KJV, ASV, WEBSTER) vs “and arguing” (WEB) vs “contending was disputing” (YLT) vs “reasoned” (DARBY) vs “contended” (DRC)
v9 [stylistic]: archaic 'durst' versus 'dared' or 'did' — “durst” (KJV, ASV, WEBSTER) vs “did” (YLT, DARBY) vs “dared” (WEB) vs “he” (DRC)
v9 [lexical]: translating the Lord's action as rebuke or command, along with archaic pronouns — “rebuke thee” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB) vs “command” (DRC)
v10 [lexical]: different expressions for railing, blaspheming, or speaking evil — “whatever” (WEB, DARBY) vs “speak evil of those” (KJV, WEBSTER) vs “rail at whatsoever” (ASV) vs “as many” (YLT) vs “men blaspheme whatever” (DRC)
v10 [grammatical]: differences in demonstrative pronouns referencing the men or things — “these” (YLT, DARBY, DRC) vs “those things” (KJV, WEBSTER) vs “these that” (WEB) vs “these are” (ASV)
v11 [grammatical]: differences in conjunctions and verb tenses for their actions — “for they have gone” (KJV, WEBSTER, DRC) vs “went” (WEB, ASV) vs “because” (YLT, DARBY)
v11 [lexical]: differences in expressing the motivation of reward or hire — “reward” (KJV, DARBY, WEBSTER) vs “hire” (WEB, ASV) vs “they did rush” (YLT) vs “poured out themselves” (DRC)
v11 [lexical]: translating 'antilogia' as gainsaying, rebellion, or contradiction — “the gainsaying of Core” (KJV, DARBY, WEBSTER) vs “Korah’s rebellion” (WEB) vs “Korah” (ASV) vs “Korah they did perish” (YLT) vs “contradiction” (DRC)
v13 [lexical]: translating the description of the waves as raging or wild — “Raging” (KJV, DARBY, WEBSTER, DRC) vs “wild” (WEB, ASV, YLT)
v13 [lexical]: translating 'aischynas' as shame, shames, or confusion — “shame wandering” (WEB, KJV, ASV, WEBSTER) vs “shames” (YLT, DARBY) vs “confusion” (DRC)
v13 [grammatical]: prepositional differences regarding the reservation of darkness — “to” (KJV, DARBY, WEBSTER, DRC) vs “for” (WEB, ASV) vs “going astray” (YLT)
v13 [lexical]: translating 'zophon' as blackness, gloom, or storm — “blackness” (WEB, KJV, ASV, WEBSTER) vs “gloom” (YLT, DARBY) vs “storm” (DRC)
v14 [lexical]: translating 'hagiais' as saints, holy ones, or holy myriads — “saints” (KJV, WEBSTER, DRC) vs “holy ones” (WEB, ASV) vs “saintly myriads” (YLT) vs “holy myriads” (DARBY)
v15 [grammatical]: differences in prepositions ('upon', 'against', or 'on') — “upon” (KJV, ASV, WEBSTER, DRC) vs “against” (YLT, DARBY) vs “on” (WEB)
v15 [lexical]: translating the verb as convict, convince, or reprove — “convict” (WEB, ASV, YLT, DARBY, WEBSTER) vs “convince” (KJV) vs “reprove” (DRC)
v15 [lexical]: different phrasing for ungodly deeds or works of impiety — “works of ungodliness” (WEB, ASV, DARBY) vs “ungodly deeds which” (KJV, WEBSTER) vs “works of impiety that” (YLT) vs “ungodliness whereby” (DRC)
v15 [lexical]: different verbs and adverbs for committing ungodly acts — “done in an way” (WEB) vs “have ungodly committed” (KJV) vs “wrought” (ASV) vs “did impiously” (YLT) vs “wrought ungodlily” (DARBY) vs “impiously” (WEBSTER) vs “done” (DRC)
v15 [interpretive]: explicitly identifying the object of the hard speeches as God versus 'him' — “him” (WEB, KJV, ASV, DARBY, WEBSTER) vs “did impious sinners” (YLT) vs “God” (DRC)
v17 [stylistic]: different conjunctions and pronouns introducing the address to the beloved — “But” (KJV, WEBSTER) vs “ye” (ASV, DARBY) vs “you” (WEB) vs “and ye” (YLT) vs “you my dearly” (DRC)
v17 [grammatical]: preposition 'by' versus 'of' indicating the agent — “by” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “of” (KJV)
v20 [stylistic]: different conjunctions and pronouns introducing the exhortation — “But ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB) vs “And” (YLT) vs “you my” (DRC)
v20 [grammatical]: differences in prepositions and word order regarding prayer — “praying in” (WEB, KJV, ASV, DARBY, DRC) vs “building yourselves up” (YLT) vs “by” (WEBSTER)
v20 [lexical]: translating 'Pneumati' as Spirit or Ghost — “Spirit” (WEB, ASV, DARBY, WEBSTER) vs “Ghost” (KJV, DRC) vs “Spirit praying” (YLT)
v21 [grammatical]: genitive phrase 'of God' versus possessive 'God's' — “the” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “God’s” (WEB)
v23 [lexical]: translating 'kai' as even or also — “even” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “also” (DRC)
v24 [stylistic]: differences in the introductory conjunction and preposition of the doxology — “to” (WEB, WEBSTER, DRC) vs “Now unto” (KJV, ASV) vs “And to” (YLT) vs “But to” (DARBY)
v24 [grammatical]: relative pronoun 'that' versus 'who' — “that” (KJV, ASV, DARBY, WEBSTER) vs “who” (WEB, YLT, DRC)
v24 [lexical]: translating 'aptaistous' as from falling, without stumbling, or without sin — “keep you from falling” (KJV, WEBSTER) vs “them stumbling” (WEB) vs “guard stumbling” (ASV) vs “guard not stumbling” (YLT) vs “without stumbling” (DARBY) vs “preserve without sin” (DRC)
v24 [lexical]: translating the verb as present or set — “present” (WEB, KJV, WEBSTER, DRC) vs “set” (ASV, YLT, DARBY)

유다서 1에 대한 가르침

각 전통이 직접 출판하고 실시간으로 확인된 이 장에 대한 실제 가르침입니다 — 타인의 저작물로 연결되는 링크이며 본 앱의 지지 표명이 아닙니다.

Catholic

articleEpistle of Saint JudeCatholic AnswersAn authoritative Catholic Encyclopedia entry detailing the canonicity, authorship, and theological context of the Epistle of Jude.

Eastern Orthodox

articleThe Orthodox Faith: Letter of Saint JudeOrthodox Church in AmericaProtopresbyter Thomas Hopko outlines the traditional Orthodox understanding, authorship, and apocalyptic warnings contained in Jude's single chapter.

Oriental Orthodox

Lutheran

Anglican / Episcopal

videoBook of Jude SummaryBibleProjectAn animated video overview that breaks down the literary design of Jude, showing how it uses the Hebrew Bible to warn against rebellion and encourages believers to contend for the faith.

Presbyterian / Reformed

Baptist

Methodist / Wesleyan

Pentecostal / Charismatic

Seventh-day Adventist

Churches of Christ / Restorationist

Latter-day Saint (LDS)

Jehovah’s Witnesses

videoBook of Jude IntroductionJW.org / Watch Tower Bible and Tract SocietyAn official introductory video outlining the historical context and message of Jude, emphasizing the writer's vivid warnings against corrupting influences in the Christian congregation.

Messianic Judaism

Academic (historical-critical)

Non-denominational Evangelical

배경 정보

원문. Greek (TAGNT, public-domain critical text). Greek New Testament (Public Domain edition reflecting critical texts such as Nestle 1904 / Westcott-Hort)

하나님의 이름: Theos (God), Kyrios (Lord).

참고되었으나 공통 견해에는 포함되지 않음

Academic textual-historical analysis

Academic analysis identifies Jude as a polemical tractate blending Greco-Roman invective with Jewish midrashic exegesis. Scholars debate its authorship, with some accepting it as an authentic letter from the brother of James and others viewing it as late first-century pseudepigraphy, pointing to verses 17 and 18 which refer to the apostles in retrospect. The text relies heavily on Second Temple Jewish apocalyptic literature, explicitly quoting 1 Enoch in verses 14 and 15 and alluding to a lost tradition, widely identified as the Assumption of Moses, regarding Michael and the devil in verse 9. Textual criticism of the epistle highlights a significant variant in verse 5, where early manuscripts such as Codex Vaticanus read that Jesus, rather than the Lord, saved a people out of Egypt, a reading increasingly adopted by critical editions like the Nestle-Aland text.

Jewish interpretation

The Epistle of Jude is a New Testament document and is not part of the Hebrew Bible (Tanakh). Consequently, Jewish tradition does not read this text as Scripture or offer an internal theological reading of its immediate meaning. Modern Jewish historians of early Christianity approach the text strictly as a historical artifact, observing how early sectarians utilized existing Second Temple Jewish apocalyptic literature, particularly traditions concerning the body of Moses and the prophecies of Enoch.

Latter-day Saint

In its immediate context, the Epistle of Jude warns an early Christian community against false teachers who have secretly infiltrated their ranks. The author utilizes Old Testament examples—such as the Exodus generation, Sodom and Gomorrah, Cain, Balaam, and Korah—alongside Jewish apocalyptic traditions involving Michael the archangel and Enoch. These examples illustrate the severe judgment awaiting those who rebel against authority, engage in sexual immorality, and pervert the grace of God, while exhorting the faithful to contend earnestly for their original beliefs.

Jehovah's Witnesses

In its immediate context, the letter of Jude is an urgent exhortation to a Christian community facing internal threats from corrupt individuals who have infiltrated their ranks. The author uses a series of severe historical and scriptural examples—unfaithful Israelites, disobedient angels, the destroyed cities of Sodom and Gomorrah, and notorious rebels like Cain, Balaam, and Korah—to illustrate the certainty of divine judgment against these teachers. The text contrasts the arrogant and immoral behavior of these infiltrators with the necessary faithfulness, spiritual vigilance, and reliance on God's mercy required of true believers.

NCB가 내린 번역 선택(103)

v1: Jude, a servant — Resolves the translation difference over the name and title with contemporary clarity.
v1: brother of James — Translates the text literally without adopting an explicit theological gloss regarding Mary's perpetual virginity.
v1: to the called ones who are loved in God the Father and kept for Jesus Christ — Preserves the single definite-article pattern uniting the three descriptors.
v1: to the called ones — Maintains the plural shift in the Greek substantive.
v1: God — Renders the divine name Theos consistently.
v2: mercy and peace and love — Preserves the polysyndeton linking the three blessings.
v2: mercy — Selects the more standard semantic equivalent for eleos in epistolary greetings.
v2: love — Updates archaic vocabulary for agape.
v2: multiplied — Accurately conveys the root meaning of plethuntheie.
v3: Beloved — Provides a direct rendering without extraneous intensification.
v3: making every effort — Modernizes the idiom for applying zeal or haste.
v3: write / write — Preserves the cognate repetition of the verbs.
v3: about our — Reflects the first-person plural genitive appropriately.
v3: exhorting — Captures the strong parenetic tone of parakalon.
v3: the faith that was once for all delivered — Preserves the interlocking article-adverb-participle-noun pattern.
v3: I found it necessary to write — Translates the Greek straightforwardly without structurally confirming the psychological shift in authorship intent.
v3: the faith that was once for all delivered — A broad reception recognizes this phrase as establishing a complete, unalterable, and closed deposit of apostolic doctrine.
v3: contend for the faith — Maintains the text's core mandate without resolving subsequent debates regarding historical traditions and creeds.
v3: once for all delivered — Translates the definitive historical adverb hapax without explicitly resolving the cessationist versus continuationist dispute.
v4: judgment — Selects the more direct rendering for krima.
v4: depravity — Updates archaic terminology for unrestrained licentious behavior.
v4: our only — Reflects the possessive pronoun hemon grammatically tied to the subject.
v4: Master, God, and Lord — Follows the provided variant text uniting the titles under a single article.
v4: God — Renders the divine name Theos.
v4: Master, God, and Lord — Renders the capitalized divine titles correctly according to the text map.
v5: remind — Provides a contemporary dynamic equivalent for hypomnesai.
v5: the Lord — Follows the provided source text which reads Kyrios, rather than adopting the critical NA28 reading.
v5: Lord — Renders the divine name Kyrios consistently.
v5: once / the second time — Preserves the lexical contrast between hapax and to deuteron.
v5: destroyed those who did not believe — Translates the historical descriptor neutrally without dogmatically settling the debate on final apostasy.
v6: domain — Accurately represents archen as an allotted sphere of authority.
v6: abandoned — Captures the active, culpable desertion in apolipontas.
v6: did not keep / has kept — Preserves the ironic cognate wordplay between the angels' failure and God's action.
v7: gone — Aligns with the preceding aorist participles to indicate completed prior action.
v7: other — More literally translates heteras.
v7: shown as — Provides contemporary clarity for prokeintai.
v7: in the same way as these — Maintains the demonstrative pronoun linking the cities' sin to the preceding angels.
v8: authority — Uses standard modern terminology for kyrioteta.
v8: on the one hand, defile... but they reject... and they blaspheme — Preserves the Greek triadic men... de... de structure.
v8: glorious ones — Literally reflects doxas in referring to glorious beings.
v9: But — Directly renders the contrastive conjunction de.
v9: archangel — Retains the widely recognized transliteration.
v9: disputed — Captures the intensity of dielegeto in this context.
v9: debating with the devil he disputed — Preserves the alliterative delta sequence (diabolo diakrinomenos dielegeto).
v9: dared — Modernizes archaic vocabulary.
v9: rebuke — Standard translation for epitimesai.
v9: Lord — Renders the divine name Kyrios consistently.
v9: did not dare to bring a slanderous judgment — Reflects the narrative statement directly without explicitly encoding a modern theological framework on spiritual warfare.
v9: disputed about the body — Translates the historical allusion without formally passing judgment on the inspiration status of the apocryphal Assumption of Moses.
v10: blaspheme — Accurately represents the severe charge of blasphemous speech.
v10: these — Faithfully renders the demonstrative pronoun.
v10: do not know / understand instinctively — Highlights the stark cognitive contrast intended by the author.
v11: Woe to them! — Preserves the prophetic interjection naturally.
v11: For — Properly translates hoti introducing the rationale for judgment.
v11: reward — Provides a slightly broader and more accurate term for misthou in this context.
v11: rebellion — Conveys the active defiance implied by antilogia.
v11: way of... error of... rebellion of — Maintains the triadic structural repetition.
v12: hidden rocks — Accurately renders spilades, fitting the context of submerged dangers.
v12: waterless / fruitless — Preserves the direct adjectival use of the privative alphas.
v13: wild — Captures the untamed nature of agria.
v13: shames — Follows the plural form aischynas.
v13: for — Better fits the sense of reservation.
v13: gloom — Correctly reflects zophos.
v13: wandering stars — Maintains the natural English assonance equivalent to the Greek.
v14: Look — Follows the explicit rule to modernize 'behold' as 'look'.
v14: holy myriads — Accurately translates the specific numeric/multitude term myriasin.
v14: Lord — Renders the divine name Kyrios consistently.
v14: prophesied — Translates the quotation directly without structurally demoting the epistle's canonical authority due to its use of apocryphal traditions.
v14: prophesied — Translates the citation neutrally without confirming the broader canonical status of the quoted apocryphal source.
v15: against — Properly renders kata panton in a forensic context.
v15: convict — Modernizes archaic usage and captures the judicial outcome.
v15: works of ungodliness which they have ungodly committed — Preserves the concentrated figura etymologica pattern on the root for ungodliness.
v15: him — Reflects the pronoun literally without interpolating the theological object.
v16: grumblers — Uses a more contemporary descriptive term for gongystai.
v16: walking — Maintains the thematic journeying repetition connected back to verse 11.
v17: But you — Updates archaic plural pronouns.
v17: by — Properly indicates the agent of the spoken words.
v17: Lord — Renders the divine name Kyrios consistently.
v18: desires for ungodlinesses — Recovers the thematic repetition of asebeion from the prior verses.
v19: These are the ones — Translates the demonstrative effectively in modern syntax.
v19: not having the Spirit — Preserves the contrast setting up verse 20 naturally in English.
v20: But you — Modernizes archaic pronouns.
v20: praying in — Translates the preposition en faithfully.
v20: Holy Spirit — Modernizes the term for Pneuma.
v20: praying in the Holy Spirit — Reflects the literal Greek phrase without explicitly identifying it as glossolalia.
v21: the love of God — Keeps the genitive structure consistent.
v21: keep yourselves — Maintains the active imperative of the Greek without resolving the theological debate on preservation and human cooperation.
v21: God... Lord — Renders the divine names consistently.
v22: And have mercy on some — Preserves the introductory part of the correlative sequence (ous men).
v22: have mercy on some — A broad reception agrees this passage mandates nuanced pastoral care balancing compassion with strict discipline.
v23: even — Captures the ascensive force of kai in this severe warning.
v23: and save some... and have mercy on some — Maintains the repetition of eleate echoing verse 22.
v23: snatching them out of the fire — Retains the vivid rescue imagery directly without explicitly confirming a specific modern evangelistic mandate.
v24: Now to — Provides a dignified contemporary transition for the final doxology.
v24: who — Uses the appropriate relative pronoun for a divine person.
v24: without stumbling — Accurately translates the precise lexical meaning of aptaistous.
v24: set — Appropriately renders stesai.
v24: without stumbling / without blemish / with exultation — Preserves the repeated privative-alpha structure and alliteration.
v24: able to guard you — Translates the ascription of God's power directly without dogmatically closing the theological debate on final security.
v25: God... Lord — Renders the divine names consistently.
v25: before all the age, and now, and unto all the ages — Maintains the distinctive time triad formula present in the source.
v25: age / ages — Preserves the cognate number shift from singular to plural.
v25: Amen — A broad reception recognizes this concluding doxology as a liturgical benediction affirming reliance on God's preserving power.

알아두어야 할 한계점

This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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