Jude 6

Jude 6

And 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.

a. NLT: And I remind you of the angels who did not stay within the limits of authority God gave them but left the place where they belonged. God has kept them securely chained in prisons of darkness, waiting for the great day of judgment.

b. NIV: And the angels who did not keep their positions of authority but abandoned their proper dwelling—these he has kept in darkness, bound with everlasting chains for judgment on the great Day.

c. YLT: Messengers also, those who did not keep their own principality, but did leave their proper dwelling, to a judgment of a great day, in bonds everlasting, under darkness He hath kept,

d. Amplified Bible Classic:  : And angels who did not keep (care for, guard, and hold to) their own first place of power but abandoned their proper dwelling place—these He has reserved in custody in eternal chains (bonds) under the thick gloom of utter darkness until the judgment and doom of the great day.

e. Worrell Translation: And angels who kept not their own principality, but left their proper habitation, he hath kept in everlasting bonds, under darkness, for the judgment of the great day.

f. Wuest Translation: And angels who did not carefully keep inviolate their original position of pre-eminent dignity but abandoned once for all their own private dwelling place, with a view to the judgment of the great day, in everlasting bonds under darkness He has placed under careful guard.

g. Peshitta Eastern Text: And the angels that did not keep their first estate but left their own habitation, he has reserved in everlasting chains under darkness unto the judgment of the great day.

1. “And the angels which kept not their first estate, but left their own habitation,…”

a. And [Strong: 5037 te teh a primary particle (enclitic) of connection or addition; both or also (properly, as correlation of 2532):--also, and, both, even, then, whether. Often used in composition, usually as the latter participle.]

b. [the] angels [Strong: 32 aggelos ang'-el-os from aggello (probably derived from 71; compare 34) (to bring tidings); a messenger; especially an "angel"; by implication, a pastor:--angel, messenger.]

c. which kept [Strong: 5083 tereo tay-reh'-o from teros (a watch; perhaps akin to 2334); to guard (from loss or injury, properly, by keeping the eye upon; and thus differing from 5442, which is properly to prevent escaping; and from 2892, which implies a fortress or full military lines of apparatus), i.e. to note (a prophecy; figuratively, to fulfil a command); by implication, to detain (in custody; figuratively, to maintain); by extension, to withhold (for personal ends; figuratively, to keep unmarried); by extension, to withhold (for personal ends; figuratively, to keep unmarried):--hold fast, keep(- er), (pre-, re-)serve, watch.] [Zodhiates: To keep an eye on, watch, and hence to guard, keep, obey.]

d. not [Strong: 3361 me may a primary particle of qualified negation (whereas 3756 expresses an absolute denial); (adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas 3756 expects an affirmative one)) whether:--any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without. Often used in compounds in substantially the same relations.]

e. their [Strong: 1438 heautou heh-ow-too' from a reflexive pronoun otherwise obsolete and the genitive case (dative case or accusative case) of 846; him- (her-, it-, them-, also (in conjunction with the personal pronoun of the other persons) my-, thy-, our-, your-) self (selves), etc.:--alone, her (own, -self), (he) himself, his (own), itself, one (to) another, our (thine) own(-selves), + that she had, their (own, own selves), (of) them(-selves), they, thyself, you, your (own, own conceits, own selves, -selves).]

f. first estate [Strong: 746 arche ar-khay' from 756; (properly abstract) a commencement, or (concretely) chief (in various applications of order, time, place, or rank):--beginning, corner, (at the, the) first (estate), magistrate, power, principality, principle, rule.] [Zodhiates: (In Jude 6, “angels who did not keep their own eminence” [a.t.] or original status).] [Ben Adam, Origin of Heathendom: “The Ephesisan context is clear as to these ‘principalities’ being companies of angels occupying positions of great  power and authority among the world rulers in the heavenly places; and we learn from Jude 6 that a portion of them failed to keep their position…in the heavenlies.]

g. but [Strong: 235 alla al-lah' neuter plural of 243; properly, other things, i.e. (adverbially) contrariwise (in many relations):--and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.]

h. left [Strong: 620 apoleipo ap-ol-ipe'-o from 575 and 3007; to leave behind (passively, remain); by implication, to forsake:--leave, remain.]

i. [their] own [Strong: 2398 idios id'-ee-os of uncertain affinity; pertaining to self, i.e. one's own; by implication, private or separate:--X his acquaintance, when they were alone, apart, aside, due, his (own, proper, several), home, (her, our, thine, your) own (business), private(-ly), proper, severally, their (own).]

j. habitation [Strong: 3613 oiketerion oy-kay-tay'-ree-on neuter of a presumed derivative of 3611 (equivalent to 3612); a residence (literally or figuratively):--habitation, house.] [Zodhiates, A dwelling, habitation, abode, e.g., of angels, who supposedly relinquished heaven out of love for the daughters of men (Jude 6; see Genesis 6:2).] [Ben Adam, Oigin of Heathendom, “…on the generally accepted principle of interpretation of explaining the unknown by the known, we can explain the word in Jude by the meaning that it undoubtedly bears in Corinthians. Thus we learn that these angels not only left their heavenly home, but they left their spiritual bodies also…in other words they exercised that peculiar power that according to Scripture seems to inhere angel nature---the power to materialize at will, in order that they might correspond with their earthly environment and at the same time be physically capable of intercourse with the daughters of men.” [Ruckman: Psalm 82 refers to the physical death of the angels at the flood. Some how and in some way, they gave up their spiritual bodies???]

1). There are two classes of fallen angels. Some are loose, and some are bound.

a). Revelation 12:7-9 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,

12:8 And prevailed not; neither was their place found in heaven anymore in heaven.

12:9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.

                           

b). 2 Peter 2:4 For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;

2). God is no respecter of persons, if they all fell, why are some in hell and some still loosed? The additional sin that some fallen angels committed was having sex with human women, and giants were the result.

a). Genesis 6:1-4 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them.

6:2 That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.

6:3 And the LORD said, My spirit shall not always strive with man, for that his also is flesh: yet his days shall be an hundred and twenty years.

6:4 There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.

b). In Deuteronomy 3:11 Og, king of Bashan’s bed was “…nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man.” [Unger’s Bible Dictionary: cubit=18 inches.] Hence, his bed was 13 1/2 feet long and 6 feet wide. In 1 Samuel 17:4 Goliath was 9 feet and 9 inches tall.

c). Only the angels that are bound [2 Peter 2:4], committed the additional sin of sex with human women. Originally there was only one group of fallen angels that followed Satan in his rebellion, but part of that same group committed the additional sin of sexual relations with women and for that additional sin they were bound.

2. “…he hath reserved in everlasting chains under darkness unto the judgment of the great day.”

a. he hath reserved [Strong: 5083 tereo tay-reh'-o from teros (a watch; perhaps akin to 2334); to guard (from loss or injury, properly, by keeping the eye upon; and thus differing from 5442, which is properly to prevent escaping; and from 2892, which implies a fortress or full military lines of apparatus), i.e. to note (a prophecy; figuratively, to fulfil a command); by implication, to detain (in custody; figuratively, to maintain); by extension, to withhold (for personal ends; figuratively, to keep unmarried); by extension, to withhold (for personal ends; figuratively, to keep unmarried):--hold fast, keep(- er), (pre-, re-)serve, watch.]

b. in everlasting [Strong: 126 aidios ah-id'-ee-os from 104; everduring (forward and backward, or forward only):--eternal, everlasting.]

c. chains [Strong: 1199 desmon des-mon' or desmos des-mos' neuter and masculine respectively from 1210; a band, i.e. ligament (of the body) or shackle (of a prisoner); figuratively, an impediment or disability:--band, bond, chain, string.]

d. under [Strong: 5259 hupo hoop-o' a primary preposition; under, i.e. (with the genitive case) of place (beneath), or with verbs (the agency or means, through); (with the accusative case) of place (whither (underneath) or where (below) or time (when (at)):--among, by, from, in, of, under, with. In the comparative, it retains the same general applications, especially of inferior position or condition, and specially, covertly or moderately.]

e. darkness [Strong: 2217 zophos dzof'-os akin to the base of 3509; gloom (as shrouding like a cloud):--blackness, darkness, mist.]

f. unto [Strong: 1519 eis ice a primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases:--(abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often used in composition with the same general import, but only with verbs (etc.) expressing motion (literally or figuratively).]

g. [the] judgment [Strong: 2920 krisis kree'-sis decision (subjectively or objectively, for or against); by extension, a tribunal; by implication, justice (especially, divine law):--accusation, condemnation, damnation, judgment.]

h. of the great [Strong: 3173 megas meg'-as (including the prolonged forms, feminine megale, plural megaloi, etc.; compare also 3176, 3187); big (literally or figuratively, in a very wide application):--(+ fear) exceedingly, great(-est), high, large, loud, mighty, + (be) sore (afraid), strong, X to years.]

i. day [Strong: 2250 hemera hay-mer'-ah feminine (with 5610 implied) of a derivative of hemai (to sit; akin to the base of 1476) meaning tame, i.e. gentle; day, i.e. (literally) the time space between dawn and dark, or the whole 24 hours (but several days were usually reckoned by the Jews as inclusive of the parts of both extremes); figuratively, a period (always defined more or less clearly by the context):--age, + alway, (mid-)day (by day, (-ly)), + for ever, judgment, (day) time, while, years.]

1). Institute Of Creation Research Daily Devotional 3/28/14 This passage is one of two New Testament references to angelic beings who misused their powers in some unique way. 2 Peter 2:4 notes: “God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment.” It is likely that these two passages refer to the same event. If so, several key elements have been written for our awareness. First, of course, even angels are not excluded from judgment. They, along with Lucifer and Gabriel and Michael (the three archangels named in Scripture), were created beings who are “greater in power and might” than men (2 Peter 2:11). The reference in Genesis 6:1-4 to the “sons of God” choosing multiple wives and producing “giants” has been a source of controversy for some time. There is no question that the Hebrew phrase bene Elohim translated as “sons of God” refers to angelic beings. If Jude and Peter are referring to the incident in Genesis, then the problem arises about the ability of angelic beings to conceive human half-breed demigods. Biblical evidence would insist that the angelic “kind” cannot interbreed with any other “kind” created by God during the creation week. Angels can assume human shape and can control and/or possess bodies of flesh. That much is clear in Scripture. Therefore, the unique sin that Jude and Peter seem to speak of is that some angels usurped their responsibility as “servants” for humanity and directed a human “breeding” program to further rebellion against the Creator. That would surely qualify as a special sin deserving of God’s imprisonment and a sober warning for any of us who might dare think we can escape God’s judgment. HMM III