Verse (Click for Chapter)
New International Version
These people are blemishes at your love feasts, eating with you without the slightest qualm--shepherds who feed only themselves. They are clouds without rain, blown along by the wind; autumn trees, without fruit and uprooted--twice dead.
New Living Translation
When these people eat with you in your fellowship meals commemorating the Lord’s love, they are like dangerous reefs that can shipwreck you. They are like shameless shepherds who care only for themselves. They are like clouds blowing over the land without giving any rain. They are like trees in autumn that are doubly dead, for they bear no fruit and have been pulled up by the roots.
English Standard Version
These are hidden reefs at your love feasts, as they feast with you without fear, shepherds feeding themselves; waterless clouds, swept along by winds; fruitless trees in late autumn, twice dead, uprooted;
Berean Study Bible
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.
Berean Literal Bible
These are the hidden reefs, feasting together with you fearlessly in your love feasts; shepherding themselves; clouds without water, being carried about by winds; autumnal trees without fruit, twice having died, having been uprooted;
King James Bible
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;
New King James Version
These are spots in your love feasts, while they feast with you without fear, serving only themselves. They are clouds without water, carried about by the winds; late autumn trees without fruit, twice dead, pulled up by the roots;
New American Standard Bible
These are the ones who are hidden reefs in your love feasts when they feast with you without fear, like shepherds caring only for themselves; clouds without water, carried along by winds; autumn trees without fruit, doubly dead, uprooted;
These are the men who are hidden reefs in your love feasts when they feast with you without fear, caring for themselves; clouds without water, carried along by winds; autumn trees without fruit, doubly dead, uprooted;
These men are those who are hidden reefs in your love feasts when they feast with you without fear, caring for themselves; clouds without water, carried along by winds; autumn trees without fruit, doubly dead, uprooted;
These men are hidden reefs [elements of great danger to others] in your love feasts when they feast together with you without fear, looking after [only] themselves; [they are like] clouds without water, swept along by the winds; autumn trees without fruit, doubly dead, uprooted and lifeless;
Christian Standard Bible
These people are dangerous reefs at your love feasts as they eat with you without reverence. They are shepherds who only look after themselves. They are waterless clouds carried along by winds; trees in late autumn—fruitless, twice dead and uprooted.
Holman Christian Standard Bible
These are the ones who are like dangerous reefs at your love feasts. They feast with you, nurturing only themselves without fear. They are waterless clouds carried along by winds; trees in late autumn--fruitless, twice dead, pulled out by the roots;
American Standard Version
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 leaves without fruit, twice dead, plucked up by the roots;
Aramaic Bible in Plain English
These are those who are defiled in their feasts and run riot while feeding themselves without fear, clouds without rain that wander with the wind; trees, whose fruit has died, who are without fruit, which have died twice and they have pulled up from their roots,
Contemporary English Version
These people are filthy minded, and by their shameful and selfish actions they spoil the meals you eat together. They are like clouds blown along by the wind, but never bringing any rain. They are like leafless trees, uprooted and dead, and unable to produce fruit.
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,
English Revised Version
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;
Good News Translation
With their shameless carousing they are like dirty spots in your fellowship meals. They take care only of themselves. They are like clouds carried along by the wind, but bringing no rain. They are like trees that bear no fruit, even in autumn, trees that have been pulled up by the roots and are completely dead.
GOD'S WORD® Translation
These people are a disgrace at the special meals you share with other believers. They eat with you and don't feel ashamed. They are shepherds who care [only] for themselves. They are dry clouds blown around by the winds. They are withered, uprooted trees without any fruit. As a result, they have died twice.
International Standard Version
These people are stains on your love feasts. They feast with you without any sense of awe. They are shepherds who care only for themselves. They are waterless clouds blown about by the winds. They are autumn trees that are fruitless, totally dead, and uprooted.
Literal Standard Version
These are stains at your love-feasts, feasting together with you without fear, shepherding themselves; waterless clouds, being carried away by winds; autumnal trees without fruit, having died twice, having been uprooted;
These men are dangerous reefs at your love feasts, feasting without reverence, feeding only themselves. They are waterless clouds, carried along by the winds; autumn trees without fruit--twice dead, uprooted;
New Heart English Bible
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 leaves without fruit, twice dead, plucked up by the roots;
Weymouth New Testament
These men--sunken rocks! --are those who share the pleasure of your love-feasts, unrestrained by fear while caring only for themselves; clouds without water, driven away by the winds; trees that cast their fruit, barren, doubly dead, uprooted;
World English Bible
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 leaves without fruit, twice dead, plucked up by the roots;
Young's Literal Translation
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;
Additional Translations ...
ContextGod's Judgment on the Ungodly
…11Woe to them! They have traveled the path of Cain; they have rushed headlong into the error of Balaam; they have perished in Korah’s rebellion. 12These 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. 13They are wild waves of the sea, foaming up their own shame; wandering stars, for whom blackest darkness has been reserved forever.…
Like clouds and wind without rain is the man who boasts of gifts never given.
"Son of man, prophesy against the shepherds of Israel. Prophesy and tell them that this is what the Lord GOD says: 'Woe to the shepherds of Israel, who only feed themselves! Should not the shepherds feed their flock?
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,
But Jesus replied, "Every plant that My heavenly Father has not planted will be pulled up by its roots.
1 Corinthians 11:20
Now then, when you come together, it is not the Lord's Supper you eat.
1 Corinthians 11:21
For as you eat, each of you goes ahead without sharing his meal. While one remains hungry, another gets drunk.
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.
Do not be carried away by all kinds of strange teachings, for it is good for the heart to be strengthened by grace and not by foods of no value to those devoted to them.
2 Peter 2:13
The harm they will suffer is the wages of their wickedness. They consider it a pleasure to carouse in broad daylight. They are blots and blemishes, reveling in their deception as they feast with you.
2 Peter 2:17
These men are springs without water and mists driven by a storm. Blackest darkness is reserved for them.
Treasury of Scripture
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 wither, without fruit, twice dead, plucked up by the roots;
2 Peter 2:13,14 And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; …
1 Corinthians 11:21,22 For in eating every one taketh before other his own supper: and one is hungry, and another is drunken…
Psalm 78:29-31 So they did eat, and were well filled: for he gave them their own desire; …
Isaiah 56:10-12 His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber…
Ezekiel 34:8,18 As I live, saith the Lord GOD, surely because my flock became a prey, and my flock became meat to every beast of the field, because there was no shepherd, neither did my shepherds search for my flock, but the shepherds fed themselves, and fed not my flock; …
Proverbs 25:14 Whoso boasteth himself of a false gift is like clouds and wind without rain.
Hosea 6:4 O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away.
2 Peter 2:17 These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever.
Ephesians 4:14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;
Psalm 1:3 And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.
Psalm 37:2 For they shall soon be cut down like the grass, and wither as the green herb.
Matthew 13:6 And when the sun was up, they were scorched; and because they had no root, they withered away.
1 Timothy 5:6 But she that liveth in pleasure is dead while she liveth.
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 1Corinthians 11:20-22)--not "spots," which is borrowed from 2Peter 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 2Peter 2:13. Possibly the name Agapae 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. 1Peter 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 1Corinthians 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 2Peter 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. The meaning rather is, autumn trees (which ought to be full of fruit, and yet are) without fruit; in allusion, probably, to the barren fig-tree. Others, less simply, explain "trees in late autumn"--i.e., stripped and bare. But for this we should expect "winter trees" rather than "autumn trees."
Twice dead.--Utterly dead, and hence "plucked up by the roots." Spiritually these men were "twice dead" in having returned, after baptism, to the death of sin. The writer piles up metaphor on metaphor and epithet on epithet in the effort to express his indignation and abhorrence. The epithets here are in logical order: in autumn, fruitless, dead, rooted up.
(13) Foaming out their own shame.--More literally, shames, their shameful acts. Isaiah 57:20 is probably in St. Jude's mind: "The wicked are like the troubled sea, whose waters cast up mire and dirt."
Wandering stars.--Nothing is gained by understanding comets, which have their orbits, and do not wander, in St. Jude's sense, any more than planets do. The image is that of stars leaving their place in the heavens, where they are beautiful and useful, and wandering away (to the utter confusion of every one who directs his course by them) into sunless gloom, where their light is extinguished, and whence they cannot return. This simile suits the "false teachers of 2 Peter better than the "ungodly" of Jude. Would the writer of 2 Peter have neglected to avail himself of it?
(14) And Enoch also.--On the Book of Enoch, and this famous quotation from it, see Excursus at the end of the Epistle. The following passage from Irenaeus (IV. Xvi. 2) shows that he was acquainted with the book, and throws light on St. Jude's use of it:--"Enoch also, pleasing God without circumcision, was God's ambassador to the angels, although he was a man, and was raised to heaven, and is preserved even until now as a witness of the just judgment of God. For the angels by transgression fell to earth for judgment, while a man, by pleasing God, was raised to heaven for salvation." The mission of Enoch to the fallen angels is narrated in the Book of Enoch, 12-16.
The seventh from Adam.--This is not inserted without special meaning. It was scarcely needed to distinguish the son of Jared from the son of Cain; in that case it would have been more simple to say, "the son of Jared." It either points to the extreme antiquity of the prophecy, or else to the mystical and sabbatical number seven. Enoch (see preceding Note) was a type of perfected humanity, and hence the notion of "divine completion and rest" is perhaps suggested here. Thus, Augustine, in his reply to Faustus the Manichaean (xii. 14):--"Enoch, the seventh from Adam, pleased God and was translated, as there is to be a seventh day of rest, in which all will be translated who during the sixth day of the world's history are created anew by the incarnate Word." Several of the numbers connected with Enoch in Genesis seem to be symmetrical, and intended to convey a meaning.
(15) To execute judgment.--The Greek phrase occurs only here and John 5:27.
Hard speeches.--Comp. John 6:60, the only other place where this epithet is applied to words. The meaning is somewhat similar in each case: harsh, repulsive, inhuman. It does not mean "hard to understand." Nabal (1Samuel 25:3) has this epithet with the LXX., where the Authorised version has "churlish." In the Ethiopic version of the Book of Enoch there appears to be nothing to represent "hard speeches . . . spoken" in this passage.
(16-18) Description corresponding to Balaam.
(16) Complainers.--Literally, discontented with their lot. Men who "shape their course according to their own lusts" can never be content, for (1) the means of gratifying them are not always present, and (2) the lusts are insatiable. Such was eminently the case with Balaam, in his cupidity and his chafing against the restraints which prevented him from gratitifying it. There is a possible reference to this verse in the Shepherd of Hermas (Sim. IX. xix. 3).
Great swelling words.--See Note on 2Peter 2:18.
Having men's persons in admiration.--More simply, admiring persons (so the Rhemish version)--i.e., having regard to people of distinction, as Balaam to Balak. These ungodly men were courtiers, flatterers, and parasites.
Because of advantage.--For the sake of advantage--i.e., to gain something by it: like "for reward" (Jude 1:11). Exactly Balaam's case. Note that each half of the verse falls into an irregular triplet.
(17) But, beloved.--Better, as in Jude 1:20, But ye, beloved. "Ye" is emphatic in both cases: "ye," in contrast to these impious men. All previous English versions insert the "ye." While taking the form of an exhortation, the passage still remains virtually descriptive. "Be not ye deceived by their impudent boasting and interested pandering, for these are the scoffing sensualists against whom the Apostles warned you."
Spoken before of the apostles.--The old use of "of" for "by," like "carried about of winds" (Jude 1:12). (Comp. 2Peter 2:19.) St. Jude implies that this warning of the Apostles is well known to those whom he addresses. This appeal to the authority of Apostles would be more naturally made by one who was not an Apostle, but cannot be regarded as decisive. See Introduction, I., and Note on 2Peter 3:2, to which, however, this is not quite parallel, for the writer there has already declared himself to be an Apostle (2Peter 1:1). There is nothing to show that the author of our Epistle regards the Apostles as considerably removed in time from himself. "In the last time is their expression, not his; and by it they did not mean any age remote from themselves. (Comp. 1John 2:18; 2Timothy 3:1-2; 2Timothy 3:6; Hebrews 1:2; 1Peter 1:20.)
(18) How that they told you.--Or, perhaps, used to tell you: but we cannot infer from this that oral teaching exclusively is meant. This, again, leaves the question of the writer's position open. Had St. Jude written "how that they told us," it would have been decisive against his being an Apostle.
There should be mockers.--Better, that there shall be scoffers. The quotation is direct, and is introduced formally by a word which in Greek commonly precedes a direct quotation. This, however, scarcely amounts to proof that the quotation is from a written document. The word for "mockers" here is the same as that translated "scoffers" in 2Peter 3:3. The translation should be the same in both passages.
In the last time.--These words had better come first: that in the last time there shall be scoffers.
Who should walk after their own ungodly lusts.--Better, walking according to their own lusts of impieties. The force of the genitive may be merely adjectival, as the Authorised version renders it: but as it may indicate the things lusted for, it is better to keep a literal rendering of it.
(19) Description corresponding to Korah.
Who separate themselves.--"Themselves" must be omitted, the evidence against it being overwhelming. "Who separate:" who are creating a schism, like Korah and his company; claiming to be the chief and most enlightened members in the community to which they still profess to belong, though they turn upside down its fundamental principles. The context rather leads us to suppose that these libertines claimed to be the only "spiritual" Christians, inasmuch as they said that to their exalted spiritual natures the things of sense were purely indifferent, and might be indulged in without loss or risk; while they taunted other Christians, who regulated their conduct carefully with regard to such things, with being psychic or "sensuous." Note the three-fold division of the verse.
Sensual.--The Greek word is psychic, and has no English equivalent; "sensuous" would perhaps be best. The LXX. do not use it, but it occurs six times in the New Testament. Four times (1Corinthians 2:14; 1Corinthians 15:44; 1Corinthians 15:46) it is translated "natural" (see Note on 1Corinthians 2:14); once (James 3:15), "sensual," with "natural" in the margin; and here simply "sensual." In 1Corinthians 15:44; 1Corinthians 15:46, the moral meaning is in the background; in the other three passages the moral meaning is prominent and is distinctly bad. Psychic is the middle term of a triplet of terms, "carnal, psychic, spiritual." "Carnal" and "spiritual" speak for themselves--the one bad, the other good. Psychic, which comes between, is much closer to "carnal," and with it is opposed to "spiritual." This is more clearly seen in the Latin equivalents--carnalis, animalis, spiritalis. The carnal man is ruled by his passions, and rises little above the level of the brutes. The psychic man is ruled by human reasoning, and human affections, and does not rise above the world of sense. The spiritual man is ruled by his spirit--the noblest part of his nature--and this is ruled by the Spirit of God. He rises to and lives among those things which can only be "spiritually discerned." Our Christian psychology is seriously affected by the absence of any English word for psychic--the part of man's nature which it represents is often lost sight of.
Having not the Spirit.--Or, perhaps, because they have no spirit. The Holy Spirit may be meant, although the Greek word has no article; but more probably spiritual power and insight is what is meant. These men had allowed the spiritual part of then nature, of which they talked so much, to become so buried in the mire of sensual indulgence and human self-sufficiency, that it was utterly inoperative and practically non-existent. The form of negative used in the Greek seems to imply that their "having no spirit" is the reason why they are justly called "sensuous."
Each of these three descriptions (Jude 1:12-19) is shorter than the preceding one. The writer hurries through an unpalatable subject to the more pleasing duty of exhorting those faithful Christians for whose sake he is writing.Verses 12, 13. - The next two verses carry on the description of the men in a running fire of epithets and figures, short, sharp, and piercing, corresponding also at certain points with 2 Peter 2:13-17. These are spots in your feasts of charity, when they feast with you, feeding themselves without fear. What is referred to appears not to be ordinary friendly gatherings or occasions for the interchange of affection, but the well-known agapae, or love-feasts, of the primitive Church, the meals provided in connection with the Lord's Supper, at which rich and poor sat down together. In adopting the rendering "spots," the English Version follows Tyndale, Cranmer, the Genevan, and the Rhemish, and is followed by some good interpreters on the ground that the term, though formally different, is essentially the same as that in 2 Peter 2:13. The word itself, however, properly means "rocks," and therefore the point may be that their immoral conduct makes these men like treacherous reefs, on which their fellows make shipwreck. So the Revised Version gives "hidden rocks" in the text, and transfers "spots" to the margin. The "without fear," which is usually attached to the third clause, is connected by some with the second, in which case it expresses the reckless, irreverent spirit in which these men joined in the sacred agape. The last clause, "feeding [or, 'pasturing'] themselves," describes them further as having no regard to the proper object of these love-feasts in ministering to Christian fellowship and the holy sense of brotherhood, but as using them simply as a means for the saris-faction of their own appetites and the furtherance of their own base ends. Compare the evils referred to by Paul in 1 Corinthians 11:21, and the description of the shepherds in Ezekiel 34, and Isaiah 56:11. "They are like shepherds," says Humphry, "that have themselves for their flocks, feasting themselves, not their sheep, and doing this without fear of the chief Shepherd, who has his eye upon them." Clouds they are without water, carried about of winds; or, carried past by winds. Like rainless clouds, the sport of the uncertain breezes, yielding nothing for the fruitfulness of earth, these empty, volatile, inconstant men disappoint the expectation of the Church and do it no service. Trees whose fruit withereth, without fruit, twice dead, plucked up by the roots. The Authorized Version is less happy than usual in its rendering of the first clause. The Revised Version, in adopting "autumn trees" instead of "trees whose fruit withereth," returns to the renderings of the earlier versions, Wickliffe giving "harvest trees," Tyndale and Cranmer "trees without fruit at gathering-time," and the Rhemish "trees of autumn." The idea of uselessness and unfruitfulness, which was expressed in the previous figure, is repeated, but in a more absolute form, in this new figure. The late autumn is not the time, from the Eastern point of view, for the putting forth of fruit. The tree then becomes bare, barren, leafless. So is it with these men. Nor is it only that they have no fruit to show. The capacity of fruitfulness is extinct within them. The possibility of recovering it is gone from them. They are as dead to all good service as trees are which are rooted out as hopelessly useless. The phrase, "twice dead," may mean no more than "utterly dead." The point, however, is rather this - that they are dead, not only in respect of barrenness - which is a death in life - but in respect of the extinction of all vitality. Raging (or, wild) waves of the sea, foaming out their own shame; or shames, as the original gives it; that is to say, shameful deeds, or, it may be, the degrading lusts which inspire their unlicensed life (Huther). This comparison recalls at once the figure in Isaiah 57:20. Wandering stars, to whom is (or, has been) reserved the blackness of darkness for ever. In the Book of Enoch (chapter 18:14) the angel shows the prophet "a prison for the stars of heaven, and for the host of heaven," and in the next verse it is explained that "the stars that roll over the fire are they who have transgressed the command of God before their rising, because they did not come forth in their time." It is possible that Jude had this in mind here, as the language of earlier chapters of the same book may have suggested others of Jude's figures. If the "wandering stars" are to be identified with any particular order of the heavenly bodies, it will be with the comets rather than the planets, the movements of the former seeming, to the common eye, so much the more erratic. The doom which is declared to be in reserve, no doubt takes its form so far from the immediate figure of the comet vanishing into the unseen. But the idea expressed is not so much that of suddenness as that of certainty and irreversibility. It is the doom which Christ himself pronounces to be prepared (Matthew 25:41), and, therefore, inevitable and perpetual. In confirmation of this statement of the certainty of the doom, the readers are next reminded of the Lord's judicial coming, and of that as the subject of prophecy. The prophecy in question, though not one of those recorded in the canonical Hebrew Scriptures, seems to have been familiar enough to the readers to make it a natural and pertinent thing to quote it. So Paul cites heathen authors or common popular sayings in support of his statements.
Parallel Commentaries ...
Demonstrative Pronoun - Nominative Masculine Plural
Strong's 3778: This; he, she, it.
Verb - Present Indicative Active - 3rd Person Plural
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.
Article - Nominative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
Noun - Nominative Feminine Plural
Strong's 4694: A hidden rock; fig: a flaw, stigma. Of uncertain derivation; a ledge or reef of rock in the sea.
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.
Personal / Possessive Pronoun - Genitive 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.
Noun - Dative Feminine Plural
Strong's 26: From agapao; love, i.e. Affection or benevolence; specially a love-feast.
Strong's 870: Fearlessly, shamelessly, securely, tranquilly. Adverb from a compound of a and phobos; fearlessly.
feasting [with you]
Verb - Present Participle Middle or Passive - Nominative Masculine Plural
Strong's 4910: To feast sumptuously with.
Verb - Present Participle Active - Nominative Masculine Plural
Strong's 4165: To shepherd, tend, herd; hence: I rule, govern. From poimen; to tend as a shepherd of.
Reflexive Pronoun - Accusative Masculine 3rd Person Plural
Strong's 1438: Himself, herself, itself.
[They are] clouds
Noun - Nominative Feminine Plural
Strong's 3507: A cloud. From nephos; properly, cloudiness, i.e. a cloud.
Adjective - Nominative Feminine Plural
Strong's 504: Without water, dry; subst: dry places, desert. Waterless, i.e. Dry.
Verb - Present Participle Middle or Passive - Nominative Feminine Plural
Strong's 3911: From para and phero; to bear along or aside, i.e. Carry off; by implication, to avert.
Strong's 5259: A primary preposition; under, i.e. of place, or with verbs; of place (underneath) or where (below) or time (when).
Noun - Genitive Masculine Plural
Strong's 417: The wind; fig: applied to empty doctrines. From the base of aer; wind; by implication, quarters.
Adjective - Nominative Neuter Plural
Strong's 175: Unfruitful, barren, profitless. Barren.
Noun - Nominative Neuter Plural
Strong's 1186: A tree. Probably from drus; a tree.
Adjective - Nominative Neuter Plural
Strong's 5352: Autumnal, in autumn, when fruit is expected. From derivative of phthino and opora; autumnal.
Strong's 1364: Twice, entirely, utterly. Adverb from duo; twice.
Verb - Aorist Participle Active - Nominative Neuter Plural
Strong's 599: To be dying, be about to die, wither, decay. From apo and thnesko; to die off.
after being uprooted.
Verb - Aorist Participle Passive - Nominative Neuter Plural
Strong's 1610: To root out, pluck up by the roots. From ek and rhizoo; to uproot.
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Jump to NextAutumn Barren Caring Carried Charity Clouds Dead Fear Feast Feasts Feed Feeding Fruit Hidden Love Pleasure Plucked Rocks Rocky Roots Share Shepherds Spots Sunken Themselves Trees Twice Unrestrained Water Winds Withered Withereth
LinksJude 1:12 NIV
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NT Letters: Jude 1:12 These are hidden rocky reefs in your (Jud. Ju Jd)