KJV: Yet 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.
YLT: yet Michael, the chief messenger, when, with the devil contending, he was disputing about the body of Moses, did not dare to bring up an evil-speaking judgment, but said, 'The Lord rebuke thee!'
Darby: But Michael the archangel, when disputing with the devil he reasoned about the body of Moses, did not dare to bring a railing judgment against him, but said, The Lord rebuke thee.
ASV: But Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing judgment, but said, The Lord rebuke thee.
| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Μιχαὴλ | Michael |
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Parse: Noun, Nominative Masculine Singular Root: Μιχαήλ Sense: the first of the chief princes or archangels who is supposed to be the guardian angel of the Israelites. |
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| ἀρχάγγελος | archangel |
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Parse: Noun, Nominative Masculine Singular Root: ἀρχάγγελος Sense: archangel, or chief of the angels. |
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| τῷ | with the |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| διαβόλῳ | devil |
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Parse: Adjective, Dative Masculine Singular Root: διάβολος Sense: prone to slander, slanderous, accusing falsely. |
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| διακρινόμενος | disputing |
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Parse: Verb, Present Participle Middle, Nominative Masculine Singular Root: διακρίνω Sense: to separate, make a distinction, discriminate, to prefer. |
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| διελέγετο | he was reasoning |
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Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular Root: διαλέγομαι Sense: to think different things with one’s self, mingle thought with thought. |
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| περὶ | about |
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Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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| τοῦ | - |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| Μωϋσέως | Moses’ |
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Parse: Noun, Genitive Masculine Singular Root: Μωσεύς Sense: the legislator of the Jewish people and in a certain sense the founder of the Jewish religion. |
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| σώματος | body |
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Parse: Noun, Genitive Neuter Singular Root: σῶμα Sense: the body both of men or animals. |
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| ἐτόλμησεν | did dare |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: τολμάω Sense: not to dread or shun through fear. |
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| κρίσιν | a judgment |
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Parse: Noun, Accusative Feminine Singular Root: κρίσις Sense: a separating, sundering, separation. |
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| ἐπενεγκεῖν | to bring against [him] |
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Parse: Verb, Aorist Infinitive Active Root: ἐπιφέρω Sense: to bring upon, bring forward. |
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| βλασφημίας | blasphemous |
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Parse: Noun, Genitive Feminine Singular Root: βλασφημία Sense: slander, detraction, speech injurious, to another’s good name. |
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| εἶπεν | said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| Ἐπιτιμήσαι | Rebuke |
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Parse: Verb, Aorist Optative Active, 3rd Person Singular Root: ἐπιτιμάω Sense: to show honour to, to honour. |
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| Κύριος | [the] Lord |
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Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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Greek Commentary for Jude 1:9
Michael is mentioned also in Daniel 10:13, Daniel 10:21; Daniel 12:1; Revelation 12:7. Αρχαγγελος Archaggelos in N.T. occurs only here and 1 Thessalonians 4:16, but in Daniel 10:13, Daniel 10:20; Daniel 12:1. [source]
Present middle participle of διακρινω diakrinō to separate, to strive with as in Acts 11:2. Dative case διαβολωι diabolōi he disputed Imperfect middle of διαλεγομαι dialegomai as in Mark 9:34.Concerning the body of Moses (περι του Μωυσεως σωματος peri tou Mōuseōs sōmatos). Some refer this to Zechariah 3:1, others to a rabbinical comment on Deuteronomy 34:6. There is a similar reference to traditions in Acts 7:22; Galatians 3:19; Hebrews 2:2; 2 Timothy 3:8. But this explanation hardly meets the facts.Durst not bring “Did not dare (first aorist active indicative of τολμαω tolmaō), to bring against him” (second aorist active infinitive of επιπερω epipherō).A railing accusation (κρισιν βλασπημιας krisin blasphēmias). “Charge of blasphemy” where 2 Peter 2:11 has “βλασπημον κρισιν blasphēmon krisin Peter also has παρα κυριωι para kuriōi (with the Lord), not in Jude.The Lord rebuke thee First aorist active optative of επιτιμαω epitimaō a wish about the future. These words occur in Zechariah 3:1-10 where the angel of the Lord replies to the charges of Satan. Clement of Alex. (Adumb. in Ep. Judae) says that Jude quoted here the Assumption of Moses, one of the apocryphal books. Origen says the same thing. Mayor thinks that the author of the Assumption of Moses took these words from Zechariah and put them in the mouth of the Archangel Michael. There is a Latin version of the Assumption. Some date it as early as b.c. 2, others after a.d. 44. [source]
Some refer this to Zechariah 3:1, others to a rabbinical comment on Deuteronomy 34:6. There is a similar reference to traditions in Acts 7:22; Galatians 3:19; Hebrews 2:2; 2 Timothy 3:8. But this explanation hardly meets the facts. [source]
“Did not dare (first aorist active indicative of τολμαω tolmaō), to bring against him” (second aorist active infinitive of επιπερω epipherō).A railing accusation (κρισιν βλασπημιας krisin blasphēmias). “Charge of blasphemy” where 2 Peter 2:11 has “βλασπημον κρισιν blasphēmon krisin Peter also has παρα κυριωι para kuriōi (with the Lord), not in Jude.The Lord rebuke thee First aorist active optative of επιτιμαω epitimaō a wish about the future. These words occur in Zechariah 3:1-10 where the angel of the Lord replies to the charges of Satan. Clement of Alex. (Adumb. in Ep. Judae) says that Jude quoted here the Assumption of Moses, one of the apocryphal books. Origen says the same thing. Mayor thinks that the author of the Assumption of Moses took these words from Zechariah and put them in the mouth of the Archangel Michael. There is a Latin version of the Assumption. Some date it as early as b.c. 2, others after a.d. 44. [source]
“Charge of blasphemy” where 2 Peter 2:11 has “βλασπημον κρισιν blasphēmon krisin Peter also has παρα κυριωι para kuriōi (with the Lord), not in Jude. [source]
First aorist active optative of επιτιμαω epitimaō a wish about the future. These words occur in Zechariah 3:1-10 where the angel of the Lord replies to the charges of Satan. Clement of Alex. (Adumb. in Ep. Judae) says that Jude quoted here the Assumption of Moses, one of the apocryphal books. Origen says the same thing. Mayor thinks that the author of the Assumption of Moses took these words from Zechariah and put them in the mouth of the Archangel Michael. There is a Latin version of the Assumption. Some date it as early as b.c. 2, others after a.d. 44. [source]
Here we strike a peculiarity of this epistle which caused its authority to be impugned in very early times, viz., the apparent citations of apocryphal writings. The passages are Judges 1:9, Judges 1:14, Judges 1:15. This reference to Michael was said by Origen to be founded on a Jewish work called “The Assumption of Moses,” the first part of which was lately found in an old Latin translation at Milan; and this is the view of Davidson, so far at least as the words “the Lord rebuke thee” are concerned. Others refer it to Zechariah 3:1; but there is nothing there about Moses' body, or Michael, or a dispute about the body. Others, again, to a rabbinical comment on Deuteronomy 34:6, where Michael is said to have been made guardian of Moses' grave. Doubtless Jude was referring to some accepted story or tradition, probably based on Deuteronomy 34:6. For a similar reference to tradition compare 2 Timothy 3:8; Acts 7:22. [source]
Angels are described in scripture as forming a society with different orders and dignities. This conception is developed in the books written during and after the exile, especially Daniel and Zechariah. Michael (Who is like God? ) is one of the seven archangels, and was regarded as the special protector of the Hebrew nation. He is mentioned three times in the Old Testament (Daniel 10:13, Daniel 10:21; Daniel 12:1), and twice in the New Testament (Judges 1:9; Revelation 12:7). He is adored as a saint in the Romish Church. For legends, see Mrs. Jameson, “Sacred and Legendary Art,” i., 94 sq. [source]
Lit., a judgment of railing; a sentence savoring of impugning his dignity. Michael remembered the high estate from which he fell, and left his sentence to God. [source]