οὓς δὲ σῴζετε ἐκ πυρὸς ἁρπάζοντες, οὓς δὲ ἐλεᾶτε ἐν φόβῳ μισοῦντες καὶ τὸν ἀπὸ τῆς σαρκὸς ἐσπιλωμένον χιτῶνα.
23save others by snatching them out of the fire; and have mercy on still others with fear, hating even the tunic defiled by their bodies.
The Hebrew and Greek that is translated with “clothes” or similar in English is translated in Enlhet as “crawling-in-stuff” (source: Jacob Loewen in The Bible Translator 1971, p. 169ff. ) and in Noongar as bwoka or “Kangaroo skin” (source: Warda-Kwabba Luke-Ang).
See also cloth and cloak / shawl.
The Greek, Hebrew, Aramaic, and Latin that is translated as a form of “save” in English is translated in Shipibo-Conibo with a phrase that means literally “make to live,” which combines the meaning of “to rescue” and “to deliver from danger,” but also the concept of “to heal” or “restore to health.”
Other translations include:
See also salvation and save (Japanese honorifics).
The Hebrew, Aramaic, Greek, and Latin terms that are typically translated as “mercy” (or “compassion” or “kindness”) in English are translated in various ways. Bratcher / Nida classify them in (1) those based on the quality of heart, or other psychological center, (2) those which introduce the concept of weeping or extreme sorrow, (3) those which involve willingness to look upon and recognize the condition of others, or (4) those which involve a variety of intense feelings.
While the English mercy originates from the Latin merces, originally “price paid,” Romance languages (Italian, Spanish, Corsican, Catalan, Friulian) and other Germanic languages (German, Swedish, Danish — Barmherzigkeit, barmhärtighet and barmhjertighed, respectively) tend to follow the Latin misericordia, lit. “misery-heart.”
Here are some other (back-) translations:
See also steadfast love.
Following are a number of back-translations of Jude 1:23:
There is a textual problem in verse 22: some manuscripts have “convince,” while others have “have mercy.” The two verbs are quite similar in the Greek, both in form and in sound, and this obviously gave rise to the textual problem.
In addition to this variation, an early papyrus indicates a shorter version of verses 22-23a that can be translated thus: “Snatch some from the fire, and have mercy with fear on those who doubt….” This seems to be the text translated by Moffatt: “Snatch some from the fire, and have mercy on the waverers, trembling as you touch them.” Some commentators are of the opinion that this text is the original text written by Jude.
Most modern translations, with the exception of Revised Standard Version, translate the text used by Good News Translation. This is also the text that is in the UBS Greek New Testament, although the rating for this text is “C,” which means there is a considerable degree of doubt as to what the original text is. At any rate, the verb “have mercy” primarily means “have pity,” “have compassion,” “be kind,” or “having a loving heart toward.”
This mercy is directed toward fellow Christians who doubt. The word used here already appears in verse 9, but there it has the meaning “dispute.” Some scholars take the position that it also has the same meaning here, referring to members of the Christian community who argue against other Christians, and who justify their ungodly behavior by means of the heretical teachings of the godless. This goes well with the verb “convince” or “refute” and produces the following translation: “refute those who dispute the Christian faith.”
However, the word here is in the form of a passive participle, and in the passive the verb frequently means “to be doubtful,” “to waver,” “to hesitate,” and this is the meaning reflected in Revised Standard Version and Good News Translation, and in many other translations. These are the Christians who begin to have doubts about the truth of the Christian faith and of particular Christian doctrines because of the influence of those who are giving false teaching. Perhaps we can say “those who are uncertain about what they believe.”
A third possible meaning of this word is “to be under judgment” and refers to people who have been reproved or perhaps separated from the Christian community because of their stubborn and unrepentant attitude. While this is possible, and it fits the context quite well, no translation examined for this Handbook follows this interpretation.
Save in the next clause primarily means “rescue” or “keep from.” Fire, on the other hand, can refer to two things:
1. It can be a reference to the fires of the final judgment (as in verse 7), during which time the wicked will receive the punishment they deserve. This is in keeping with the tone of urgency about the future found in the letter. Most commentaries prefer this first possibility.
2. On the other hand, fire can refer to the trials and difficulties that the Christians were experiencing at that time. This also is appropriate, since Jude describes a community of believers that is beset by many problems arising from the presence of godless people among them.
Both options are equally valid. A literal translation does not offer any clue as to which meaning is preferred.
Who are the people who should be saved? Some commentators suggest that it is the same people spoken of in verse 22, that is, those who doubt. Others identify this group with the people mentioned in the next clause. Still others, however, are of the opinion that there are three groups mentioned in verses 22-23, one group in verse 22 and two other groups in verse 23. This is the position taken by both Revised Standard Version and Good News Translation.
The expression snatching them out of the fire is an allusion to Zech 3.1-5, especially verses 3-4. The word for snatching can also mean “take by force,” “carry off.” If fire is taken to refer to the final judgment (as in the first possibility above), then the whole act of snatching people out of the fire is keeping them from going to hell or from eternal destruction at the end of the age. However, if fire refers to difficulties experienced in the present, then snatching people out of the fire means taking them out of their difficult situations, or making sure that these difficult situations cease and no longer affect the believers in a negative way.
It is clear from both Revised Standard Version and Good News Translation that snatching them out of the fire is the means by which saving these people is achieved. This relationship needs to be expressed clearly in the translation. In some languages it is much more natural to express save as the purpose or result of the act of snatching, as for example “Snatch them out of the fire in order to save them” or “… and, as a result, save them.” In this context the word for snatch does not seem to indicate “force.” If that is true, perhaps we may translate “Help them to get out of.” Keeping in mind the two possible interpretations for the meaning of fire, it is possible to translate this clause as: (1) “Rescue other people by snatching them from the fire of judgment,” or (2) “Rescue other people by saving (or, snatching) them from the trials and difficulties that are like a fire.”
Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on The Letter from Jude. (UBS Handbook Series). New York: UBS, 1993. For this and other handbooks for translators see here .
Jude now mentions a third group and exhorts his readers to have mercy with fear toward this group. The word for mercy is the same word used with reference to the first group. But what does have mercy with fear mean? A literal translation will be misleading, since it will have the meaning “mercy characterized by fear” or “fearful mercy.” But here Jude is talking about two attitudes: being merciful and being fearful. And fear here can mean two things. Firstly, it may be fear of being contaminated by the sins of these people. In this sense Jude is saying that, while they should have mercy and compassion on these people, they should also be aware of the danger of their sins and should guard themselves against being influenced by them. So this fear has in it the elements of carefulness and caution. See, for example, Jerusalem Bible, “there are others to whom you must be kind with great caution.” On the other hand, fear can mean “fear of God.” In this sense Jude is exhorting his readers to continue to have awe and reverence for God. And since they know that God will punish those who sin against him, their fear of God will prevent them from being influenced by these evil people within their fellowship.
While both of these interpretations can be justified by the text, the first one seems to be preferred because it fits the context much better, especially the words that follow.
The expression hating even the garment spotted by the flesh seems to explain further what fear means. In this case Jude exhorts his readers to be very cautious in dealing with these people, in order to avoid contamination of any kind. The word translated garment is the piece of clothing that is worn next to the skin. This is sometimes known as the inner garment, in contrast to the coat or robe that is known as the outer garment. This inner garment is described as spotted by the flesh. Flesh is the same word used in Jude 1.8; here it refers either to sinful human nature or to actual sinful acts, primarily sexual immorality. The whole expression the garment spotted by the flesh can be understood literally; that is, their clothes are dirty and soiled as a result of their sinful acts. Or it may be expressing the primitive belief that spiritual and demonic powers can reside in and be communicated through a person’s clothes (see Mark 5.27-30; Acts 19.11-12). It is more likely, however, that here we have a figure of speech known as hyperbole, or exaggeration. The idea seems to be that these people are so sinful and so evil that even the very clothes they wear are affected and defiled.
What does Jude mean by exhorting his readers in this manner? Some commentators suggest that here he is advising his readers not to have any contact with these sinners—a position that finds support elsewhere in the New Testament. To hate even their garments then means that any contacts with these people, however casual or slight, should be avoided at any cost. However, it seems more likely that Jude’s intention is not for his readers to avoid contact with such people, but to exercise caution and care in dealing with them. The object of their hate is not the sinners but their garments; the sinners on the other hand should be the object of their mercy and compassion, with the aim in view of leading them out of their errors and sinful ways. If this is the case, we may translate “as if their clothes have been stained by their sinful evil lusts” or “as if their sinful evil lusts have made their garments filthy.”
An alternative translation model for these verses is:
• Show compassion (or, Have a loving heart) toward those people who are uncertain about what they believe; rescue others by snatching them from the fire of judgment. And there are other people to whom you must be kind, but at the same time be very cautious. You must hate their very clothes, as if their sinful lusts have made these garments filthy.
Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on The Letter from Jude. (UBS Handbook Series). New York: UBS, 1993. For this and other handbooks for translators see here .
23a
save others by snatching them from the fire: In 23a, save others is the main idea. The phrase by snatching them from the fire expresses the way by which Jude’s readers should save these other people. (English versions that translate this way include: Berean Standard Bible, God’s Word, NET Bible, New Jerusalem Bible, New Living Translation (2004 Revision), New Revised Standard Version, Revised English Bible, Revised Standard Version, Good News Translation. Others may also be understood this way, especially the Contemporary English Version and New American Standard Bible.)
others: The others here refers to the second type of people whom the fake Christians had influenced. Jude wanted his readers to help them, too. Because the fake Christians had more influence on this second group of people than on the first group in verse 22, they were in even greater spiritual danger. They seem to have believed the lies that the fake Christians had told them.
snatching them from the fire:
Amos 4:11 and Zechariah 3:2 use similar figures of speech. These two passages use the image of a stick being snatched from the fire to describe how the Lord rescued people from danger.
) The Greek word that the Berean Standard Bible translates here as snatching means to pull or remove something quickly. The phrase snatching…from the fire refers to pulling people away from the fire. Jude’s readers were not literally snatching or pulling people from the fire of God’s judgment. However, they could help people to repent and escape it. The Greek text has expressed this idea in a vivid way. Use an appropriate expression in your language to communicate this meaning.
from the fire: Scholars have different opinions about what the fire represents in this verse. Two different interpretations are:
(1) The phrase the fire here is the eternal fire, also mentioned in verse 7. It refers to hell (or God’s judgment of sinners). For example:
the fire of hell (God’s Word)
-or-
the flames of judgment (New Living Translation (2004 Revision))
(2) The phrase the fire here is a metaphor that represents some other unspecified danger. (For example, the fire could represent their lifestyle of following the fake Christians.)
It is most likely that the fire refers to hell or God’s judgment, as interpretation (1) indicates. However, most English versions, including the Berean Standard Bible, do not make that idea explicit. If you must include this information, see the examples above and the Display for suggestions.
23b
and to still others: Here others refers to the third type of people whom the fake Christians had influenced. Their influence on this third type was even worse than it was on the first two types (verse 22–23a). The people of this third group believed the wrong teaching of the fake Christians and committed the same sins.
show mercy: The Greek verb that the Berean Standard Bible translates here as show mercy is the same word that the Berean Standard Bible translates as “have mercy” in verse 22. (See the note on verse 22.) It means to be kind and compassionate to people by helping them. Jude wanted his readers to do this for the people mentioned in verse 22, and also for this third group of people (23b–c).
tempered with fear: The Greek phrase that the Berean Standard Bible translates here as tempered with fear is literally with fear. Scholars have different opinions about who or what it was that Jude wanted his readers to fear:
(1) Jude was telling his readers to fear becoming involved in the same sins as these people. For example:
23bThere are still others to whom you need to show mercy, but be careful 23cthat you aren’t contaminated by their sins. (New Living Translation (2004 Revision))
(Contemporary English Version, God’s Word, New Jerusalem Bible, New Living Translation (2004 Revision))
(2) Jude was telling his readers to fear God, to revere and respect him. For example:
have mercy on others, coupled with a fear of God. (NET Bible)
(NET Bible)
Most English versions are ambiguous. It is recommended that you follow interpretation (1). It fits the context better, and it has more support in commentaries. Although Jude wanted his readers to help these people, he cautioned them to be careful, lest contact with them lead his readers to sin.
23c
hating even the clothing stained by the flesh: Jude further explained here what he meant by “with fear” in 23b by using a figure of speech. He mentioned that people stained their clothes as a result of sin. They could do this by an emission from their bodies. For example, someone who drank too much alcohol might soil his clothes with vomit or urine, or people might soil their clothes through sinful sexual acts.
Jude used the stained clothes as a figure of speech to emphasize that his readers must be very careful to avoid those sins. The people’s soiled clothing represented their sinful actions. Jude was not afraid that his readers might literally touch the soiled clothing. He did not want them to have anything to do with those sins in any way.
In some languages this figure of speech may not express the right meaning. If that is true in your language, it may be best to use a more general expression. For example, some English versions do not mention clothes:
…afraid that you might be stained by their sinful lives. (God’s Word)
-or-
but be careful that you aren’t contaminated by their sins. (New Living Translation (2004 Revision))
hating: The Greek word that the Berean Standard Bible translates here as hating may be translated in this context as:
avoiding
-or-
detesting
In some languages it may not be natural to use a verb like “hate” for an object like clothes. Look for a verb in your language that fits this context.
even: The Berean Standard Bible and most other English versions translate the Greek word kai here as even. (BGD classifies this use of kai as ascensive (II.2.). The clause it introduces (“hating even the clothing stained by corrupted flesh”) intensifies what precedes it (“be merciful with fear”). Jude was highlighting the caution his readers were to exercise in their dealings with this third group of people whom they were to help. He intensified the extent to which they were to be cautious by mentioning that they were to hate/detest even the things associated with the sins of these people. The things he chose were the clothes that these people stained through their sinful actions. To highlight and intensify the degree to which they were to avoid moral corruption, he speaks of detesting, and hence being careful around, even things that could cause physical contamination or corruption.What makes this verse part particularly difficult to translate is that a translation, even with implied information made explicit, will usually sound as if Jude was really warning his readers to avoid physical contact with stained clothing. That was not Jude’s concern. Rather, by telling them to detest even the physical clothing, he intensified his real point, that they are to be extremely cautious lest they suffer moral contamination through becoming involved in the sins of the people they were to be helping.) Jude used it to emphasize that his readers should be very careful not to sin. They must fear sinning so much that they would even avoid anything that represented the sins, like the sinners’ soiled clothing.
the clothing: The word that the Berean Standard Bible translates here as clothing refers to an inner garment worn next to the skin, (The New Revised Standard Version calls this garment “the tunic.”) not to the long outer garment that people wore at that time. If you refer to clothing in your translation, here are two options:
• Use a general expression like “clothes,” clothing, or “garments.”
• Use a specific word that refers to a type of clothing that people wear next to their skin. (This is only a concern if your language and culture make a similar distinction between outer and inner garments. If a generic term, like clothing, sounds natural in this context, then you may use it.)
Avoid words that refer to an outer garment, like a coat, that people often remove.
stained: You may need to translate this idea differently. Use a natural expression to refer to the idea in this context.
Other ways that English versions have translated the idea of stained are:
made dirty (Contemporary English Version)
-or-
polluted (New American Standard Bible)
-or-
contaminated (New Living Translation (2004 Revision), Revised English Bible)
-or-
defiled (New Revised Standard Version)
the flesh: The word that the Berean Standard Bible translates as flesh refers literally to “the body.” However, Jude used the flesh here as a metaphor to refer to the sinful desires and actions (A good case can be made that “the flesh” refers to the body itself that craves for things. An even better case can be made that “the flesh” refers to the sinful nature of these people that led them to sin. Ultimately, however, “the flesh” points to the sins themselves. The sinful nature of these people committed these sins in order to satisfy sinful cravings of the body. The three concepts are so integrally connected, that it is hard to conceive of one without the other two.) of the people. (This refers to the third type/group of people that Jude wanted his readers, the Christians, to help.)
The flesh was a good way for Jude to speak about the people’s sins, because they often sinned to indulge the lusts/desires of their bodies. Examples of these sins are:
(a) eating too much food,
(b) drinking too much alcohol,
(c) having sex outside of marriage.
General Comment on 22–23
In verses 22–23 Jude mentioned three types of people. His readers knew some people of all three types, because such people were members of their church. In some languages, it may be helpful to imply this in some way. For example:
other people you know
-or-
other people in your church/congregation
© 2007 by SIL International®
Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0
All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible. BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.
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