On the Greek text. The Greek throughout follows the standard critical text — uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT), and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced.

The Epistle of Jude — Interlinear: Themes, Outlines & Translation Notes

A consolidated companion to the Jude data set: the single chapter of Jude (1) rendered as a six-tier Greek reverse-interlinear (Greek · gloss · parsing/case · syntax · semantic force · lexical note), with per-verse discourse analysis and a chapter argument-outline.

This document gathers the theme, the argument outline (the outline movements authored into each data file), and the translation / textual / exegetical notes (the text_note of each file, reproduced verbatim) — followed by a summary of the major translation and interpretive cruxes that were deliberately annotated rather than silently resolved. It is part of the same project as the other volumes; Jude is an urgent summons to contend for the faith against ungodly intruders, closing the Catholic Epistles before the Revelation. (It runs closely parallel to 2 Peter 2.) The Greek follows the standard critical text (uniform across NA28 / SBLGNT / THGNT in its main wording, and itself an ancient public-domain text); the copyrighted NA28 apparatus is not reproduced.

Scope

Each annotated word carries Greek, a working gloss, color-coded grammatical case, parsing (Tense·Voice·Mood·Person·Number + lemma), a Wallace-style syntactic-function label, an aspectual semantic-force label (verbal forms), and a condensed lexical note.

The argument of the book

The major movements of this single-chapter letter, under which the verse-by-verse detail below unfolds. Jude builds by triads and cites 1 Enoch and the Assumption of Moses. (Section divisions are interpretive; the more common analysis is generally followed.)

• I · 1–2 — Greeting. Jude, a servant of Jesus Christ and brother of James, to those called, beloved in God the Father and kept for Jesus Christ — mercy, peace, and love multiplied.
• II · 3–4 — The occasion. Turning from a planned letter on salvation to an urgent appeal to contend for the faith once delivered, for certain ungodly persons have crept in, perverting grace and denying the Master.
• III · 5–7 — Three judgments recalled. Unbelieving Israel destroyed, the angels who abandoned their domain kept in chains, and Sodom and Gomorrah set forth as an example of eternal fire.
• IV · 8–13 — The intruders exposed. Dreamers who defile the flesh and blaspheme glories; Michael's restraint over the body of Moses; the way of Cain, Balaam's error, and Korah's rebellion; a cascade of images for their emptiness.
• V · 14–19 — Prophecy and apostolic warning. Enoch's prophecy of the Lord coming with his holy myriads to judge, and the apostles' foretelling of last-time scoffers who cause divisions.
• VI · 20–23 — The exhortation. Build yourselves up in the faith, pray in the Holy Spirit, keep in God's love awaiting mercy; and have mercy on the wavering, snatching some from the fire.
• VII · 24–25 — Doxology. To him who is able to keep you from stumbling and present you blameless — the only God our Savior — glory, majesty, dominion, and authority.

Chapter-by-chapter

Jude 1 — ΙΟΥΔΑ Α′

Theme. Jude's urgent summons to contend for the faith once for all delivered to the saints, against ungodly intruders who pervert grace into license and deny the only Master — a people whom God is able to keep from stumbling and present blameless before his glory.

Outline.

• A · 1:1–2 — Greeting from Jude, servant of Jesus and brother of James. Jude, slave of Jesus Christ and brother of James, writes to the called — beloved in God the Father and kept for Jesus Christ (1) — with the prayer that mercy, peace, and love be multiplied (2). The self-designation as 'brother of James' (not 'of the Lord') and 'slave of Jesus Christ' sets a tone of humility and apostolic loyalty, while the bracketing perfect participles 'beloved' and 'kept' announce the letter's concern: a people held secure.
• B · 1:3–4 — The occasion: contend for the faith, for intruders have crept in. Jude had meant to write of their common salvation but found it necessary instead to urge them to contend for the faith once delivered to the saints (3), because certain men have stealthily crept in — long ago marked out for this condemnation — ungodly persons who pervert grace into license and deny our only Master and Lord, Jesus Christ (4). The shift from intended topic to urgent exhortation frames the whole letter.
• C · 1:5–7 — Three judgments recalled: Israel, the angels, Sodom. Three OT paradigms establish that God punishes apostasy: the Lord (or Jesus) saved a people out of Egypt yet afterward destroyed the unbelievers (5); the angels who abandoned their proper domain are kept in eternal chains under gloom for the great day (6); and Sodom, Gomorrah, and the surrounding cities, indulging in sexual immorality, lie as an example, undergoing the punishment of eternal fire (7).
• D · 1:8–13 — The dreamers who defile and blaspheme; the way of Cain, Balaam, Korah. These 'dreamers' defile the flesh, reject lordship, and blaspheme the glories (8) — whereas even Michael the archangel, disputing with the devil over Moses' body, dared not pronounce a reviling judgment but said, 'The Lord rebuke you' (9). They blaspheme what they do not know and are corrupted by what they instinctively grasp like irrational animals (10). Woe to them — they walked the way of Cain, plunged into Balaam's error for gain, and perished in Korah's rebellion (11); they are blemishes at the love-feasts, waterless clouds, fruitless autumn trees twice dead, wild waves foaming out shame, wandering stars for whom the gloom of darkness is reserved forever (12–13).
• E · 1:14–19 — Enoch's prophecy and the apostles' warning of last-time scoffers. Enoch, seventh from Adam, prophesied of these: the Lord comes with his holy myriads to execute judgment on all the ungodly for their ungodly deeds and harsh words (14–15). These are grumblers and fault-finders, following their lusts, their mouths speaking arrogance, flattering for advantage (16). But remember the apostles' foretelling that in the last time there would be scoffers walking after their own ungodly lusts (17–18) — these are the ones causing divisions, worldly, devoid of the Spirit (19).
• F · 1:20–23 — Exhortation: build up, keep in God's love, snatch from the fire. By contrast, the beloved are to build themselves up in their most holy faith, praying in the Holy Spirit (20), keeping themselves in the love of God and awaiting the mercy of the Lord Jesus Christ unto eternal life (21). They are to show mercy to those who waver (22), to save others by snatching them from the fire, and to show mercy with fear, hating even the garment stained by the flesh (23).
• G · 1:24–25 — Doxology to him who is able to keep you from stumbling. The letter closes with one of the NT's grandest doxologies: to him who is able to keep them from stumbling and to set them before his glory blameless with exultation (24) — to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority before all time, now, and forever (25).

Translation & textual notes. The Greek follows the standard critical text of Jude, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Jude is a single-chapter letter; its 25 verses are here numbered as 'Jude 1' for consistency with the multi-chapter volumes. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few substantive points are flagged in the lexical notes rather than silently resolved. At v.1 the editions divide over τοῖς ... ἠγαπημένοις ('beloved,' read here) versus the poorly attested ἡγιασμένοις ('sanctified'). The chapter's principal text-critical crux is at v.5, where the subject who 'saved the people out of Egypt and afterward destroyed the unbelievers' is variously transmitted: NA28 prints the harder Ἰησοῦς ('Jesus,' adopted here with strong early support, A B 33 and others), while other witnesses read ὁ κύριος ('the Lord') or ὁ θεός ('God'); the word order (ἅπαξ πάντα) is also unstable. At vv.22–23 the text is notoriously disturbed: the longer three-clause reading (ἐλεᾶτε διακρινομένους ... σῴζετε ... ἐλεᾶτε ἐν φόβῳ), read here, competes with a shorter two-clause text (so P72, B and others, with ἐλέγχετε/ἁρπάζετε), and the participle's case and number vary among witnesses. Jude twice draws on Jewish pseudepigrapha: v.9 alludes to the lost Assumption (or Testament) of Moses for Michael's dispute with the devil over Moses' body, and vv.14–15 quote 1 Enoch 1:9 by name as the prophecy of Enoch 'the seventh from Adam'; the letter cites these as illustrative authorities without thereby canonizing them. Orthographic variants (movable-ν, ι-subscript) are not noted. Beyond the apparatus, note the letter's verbal architecture: the τηρέω keyword ('keep') runs as an ironic thread — the faithful are 'kept' for Christ (v.1) and keep themselves in God's love (v.21), while the angels who 'kept not' their domain are 'kept' in chains (v.6) and darkness is 'kept' for the wandering stars (v.13), all answered by the God who is 'able to keep' (φυλάξαι) from stumbling (v.24); the ἀσεβ- root ('ungodly') tolls from v.4 through the Enoch citation (v.15) to the scoffers (v.18); and Jude's fondness for triads (mercy/peace/love v.2; defile/reject/blaspheme v.8; Cain/Balaam/Korah v.11; the three-clause mercy of vv.22–23) shapes the whole.

Major translation & exegetical cruxes

Where the Greek legitimately admits more than one rendering or reading, the point was flagged in the lexical notes and chapter text_notes rather than decided silently; the more common analysis was generally taken and the alternative noted. The principal cruxes in Jude:

How the data set is organized

• nt-interlinear/data/jude1.json — the durable scholarly content: one JSON object per chapter (reference, titles, text-note, outline, and verses with per-word annotation and per-verse discourse notes). The data set shares the nt-interlinear toolkit and schema with the Pauline volumes.
• nt-interlinear/ — a chapter-agnostic renderer (stdlib-only HTML; headless-Chromium PDF) that turns any conforming data file into a six-tier interlinear document. Adding a chapter (or a book) requires no code changes.
• Rendered artifacts — Jude1.html and .pdf under staticsite/Jude/, linked from its index.html.

The interpretive tiers (syntactic function, semantic force, discourse structure, and the proposed argument outlines) are interpretive by nature; where readings legitimately differ, the more common analysis was generally chosen, and the lexical notes are condensed orientation rather than a substitute for a lexicon (e.g. BDAG) or a full commentary.