YUD 1:9 Parallel Verse View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible—click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed as a tool for doing comparisons of different translations—the older translations are further down the page (so you can read up from the bottom to trace the English translation history). The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible—please double-check these texts in advance before using in public.

Text critical issues=small word differences Clarity of original=clear Importance to us=normal (All still tentative.)

Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor, cyan:dative/indirect object, red:negative.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the RV alignments are incomplete (and may occasionally be wrong).

ULT But Michael the archangel, when disputing with the devil, was arguing about the body of Moses; he did not dare to bring a judgment of slander against him. Rather, he said, “May the Lord rebuke you!”

UST Even the archangel Michael was not so bold as to speak slanderous accusations against Satan when he argued with him concerning the dead body of Moses. Instead, he merely said, “May the Lord reprove you!”

BSB But [even] the archangel Michael, when he disputed with the devil over the body of Moses, did not presume to bring a slanderous charge {against him}, but said, “[The] Lord rebuke you!”[fn]

1:9 This account is attributed by Origen to the Testament of Moses, also called the Assumption of Moses.

BLB But Michael the archangel, when he was reasoning with the devil, disputing about the body of Moses, did not dare to bring against him a blasphemous judgment, but he said "The Lord rebuke you."

AICNT But Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a railing judgment, but said, “The Lord rebuke you!”

OEB Yet even Michael, the archangel, when, in his dispute with the devil, he was arguing about the body of Moses, did not venture to charge him with maligning, but said merely “The Lord rebuke you!”

WEBBE But Michael, the archangel, when contending with the devil and arguing about the body of Moses, dared not bring against him an abusive condemnation, but said, “May the Lord rebuke you!”

WMBB (Same as above)

NET But even when Michael the archangel was arguing with the devil and debating with him concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!”

LSV yet Michael, the chief messenger, when disputing with the Devil, reasoning about the body of Moses, did not dare to bring against [him] a judgment of slander, but said, “The LORD rebuke you!”

FBV Even the archangel Michael, when he was arguing with the devil over Moses' body, didn't dare to condemn him with a slanderous insult, but said, “May the Lord rebuke you.”

TCNT But when Michael the archangel was contending with the devil and disputing about the body of Moses, he did not dare to bring a reviling judgment against him, but said, “May the Lord rebuke yoʋ!”

T4T When ◄the devil/Satan► argued with the chief angel, Michael, about who would take away the body of the prophet Moses to bury it, Michael did not do as these teachers of false doctrine do. Even though Michael has much more authority than they do, he did not disrespectfully ◄revile/say evil things to► Satan and accuse/condemn him. Instead, he only said, “I desire that the Lord God will rebuke you!”

LEB No LEB YUD (JUD) 1:9 verse available

BBE Now when Michael, one of the chief angels, was fighting against the Evil One for the body of Moses, fearing to make use of violent words against him, he only said, May the Lord be your judge.

Moff Now the very archangel Michael, when he disputed the body of Moses with Satan, did not dare to condemn him with scoffs; what he said was, The Lord rebuke you!

Wymth But Michael the Archangel, when contending with the Devil and arguing with him about the body of Moses, did not dare to pronounce judgement on him in abusive terms, but simply said, "The Lord rebuke you."

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.

DRA When Michael the archangel, disputing with the devil, contended about the body of Moses, he durst not bring against him the judgment of railing speech, but said: The Lord command 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!'

Drby 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.

RV 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.
(But Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing judgement, but said, The Lord rebuke thee/you. )

SLT But Michael the archangel, when fighting with the accuser, discussed concerning the body of Moses, dared not to bring the judgment of defamation, but said, May the Lord censure thee.

Wbstr 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.

KJB-1769 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.
(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/you. )

KJB-1611 Yet Michael the Archangel, when contending with the deuill, he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.
(Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)

Bshps Yet Michael the Archangel, when he stroue agaynst the deuyll, and disputed about the body of Moyses, durst not geue raylyng sentence, but sayde, the Lorde rebuke thee.
(Yet Michael the Archangel, when he strove against the devil, and disputed about the body of Moses, durst not give rayling sentence, but said, the Lord rebuke thee/you.)

Gnva Yet Michael the Archangell, when hee stroue against the deuill, and disputed about the body of Moses, durst not blame him with cursed speaking, but sayd, The Lord rebuke thee.
(Yet Michael the Archangell, when he strove against the devil, and disputed about the body of Moses, durst not blame him with cursed speaking, but said, The Lord rebuke thee/you. )

Cvdl Yet Michael the archangell when he stroue agaynst the deuell, & disputed aboute the body of Moses, durst not geue raylinge sentence, but sayde: the LORDE rebuke the.
(Yet Michael the archangell when he strove against the devil, and disputed about the body of Moses, durst not give raylinge sentence, but said: the LORD rebuke them.)

TNT Yet Michael the archangell when he strove agaynst the devyll and disputed about the body of Moses durst not geve raylinge sentence but sayde: the Lorde rebuke ye.
(Yet Michael the archangell when he strove against the devil and disputed about the body of Moses durst not give raylinge sentence but said: the Lord rebuke ye/you_all. )

Wycl Whanne Myyhel, arkaungel, disputide with the deuel, and stroof of Moises bodi, he was not hardi to brynge in dom of blasfemye, but seide, The Lord comaunde to thee.
(When Myyhel, arkaungel, disputide with the devil, and stroof of Moses body, he was not hardi to bring in judgement of blasphemy, but said, The Lord command to thee/you.)

Luth aber, der Erzengel, da er mit dem Teufel zankete und mit ihm redete über den Leichnam Mose‘s, durfte er das Urteil der Lästerung nicht fällen, sondern sprach: Der HErr strafe dich!
(but, the/of_the oreengel, there he with to_him devil zankete and with him talked above the Leichnam Moses‘s, was_allowed he the verdict the/of_the blasphemy not fell, rather spoke: The LORD punish you/yourself!)

ClVg Cum Michaël Archangelus cum diabolo disputans altercaretur de Moysi corpore, non est ausus judicium inferre blasphemiæ: sed dixit: Imperet tibi Dominus.[fn]
(Since Michaël Archangelus when/with devil disputans the_othercaretur from/about of_Moses body, not/no it_is ausus judgement inferre blasphemies: but he/she_said: Imperet to_you Master. )

1.9 Cum Michæl, etc. Id est cum Moyses, qui ut Deus erat constitutus Pharaoni, et qui erat princeps et nuntius, quantum ad alios, disputans cum Pharaone, altercaretur, id est signa faceret alterna contra signa magorum, de corpore Moysi, id est populo Isræl, ut permitteret illos sacrificare Deo suo, non est ausus inferre pœnam blasphemiæ hujus sæculi, sed dixit: Imperet tibi Dominus. Vel aliter: Cum Dominus Jesus altercaretur cum Pilato, de corpore Moysi, id est de Ecclesia, noluit aliquam blasphemiam inferre, sed tanquam ovis ad occisionem ductus.

1.9 Since Michæl, etc. That it_is when/with Moses, who/which as God was appointed Pharaoni, and who/which was prince and nuntius, quantum to others, disputans when/with Pharaone, the_othercaretur, that it_is signs would_do the_otherna on_the_contrary signs of_magicians, from/about body of_Moses, that it_is to_the_people Israel, as perwould_send those sacrificare to_God his_own, not/no it_is ausus inferre punishment blasphemies of_this of_the_world/of_the_ages, but he/she_said: Imperet to_you Master. Or otherwise: Since Master Yesus the_othercaretur when/with Pilato, from/about body of_Moses, that it_is from/about Assembly/Church, he_did_not_want some blasphemym inferre, but as_if sheep/wool to killing leadership.

UGNT ὁ δὲ Μιχαὴλ ὁ ἀρχάγγελος, ὅτε τῷ διαβόλῳ διακρινόμενος, διελέγετο περὶ τοῦ Μωϋσέως σώματος, οὐκ ἐτόλμησεν κρίσιν ἐπενεγκεῖν βλασφημίας, ἀλλὰ εἶπεν, ἐπιτιμήσαι σοι Κύριος.
(ho de Miⱪaaʸl ho arⱪangelos, hote tōi diabolōi diakrinomenos, dielegeto peri tou Mōuseōs sōmatos, ouk etolmaʸsen krisin epenegkein blasfaʸmias, alla eipen, epitimaʸsai soi Kurios.)

SBL-GNT ὁ δὲ Μιχαὴλ ὁ ἀρχάγγελος, ὅτε τῷ διαβόλῳ διακρινόμενος διελέγετο περὶ τοῦ Μωϋσέως σώματος, οὐκ ἐτόλμησεν κρίσιν ἐπενεγκεῖν βλασφημίας, ἀλλὰ εἶπεν· Ἐπιτιμήσαι σοι κύριος.
(ho de Miⱪaaʸl ho arⱪangelos, hote tōi diabolōi diakrinomenos dielegeto peri tou Mōuseōs sōmatos, ouk etolmaʸsen krisin epenegkein blasfaʸmias, alla eipen; Epitimaʸsai soi kurios.)

RP-GNT Ὁ δὲ Μιχαὴλ ὁ ἀρχάγγελος, ὅτε τῷ διαβόλῳ διακρινόμενος διελέγετο περὶ τοῦ Μωϋσέως σώματος, οὐκ ἐτόλμησεν κρίσιν ἐπενεγκεῖν βλασφημίας, ἀλλ' εἶπεν, Ἐπιτιμήσαι σοι κύριος.
(Ho de Miⱪaaʸl ho arⱪangelos, hote tōi diabolōi diakrinomenos dielegeto peri tou Mōuseōs sōmatos, ouk etolmaʸsen krisin epenegkein blasfaʸmias, all' eipen, Epitimaʸsai soi kurios.)

TC-GNT Ὁ δὲ Μιχαὴλ ὁ ἀρχάγγελος, ὅτε τῷ διαβόλῳ διακρινόμενος διελέγετο περὶ τοῦ [fn]Μωϋσέως σώματος, οὐκ ἐτόλμησε κρίσιν ἐπενεγκεῖν βλασφημίας, [fn]ἀλλ᾽ εἶπεν, Ἐπιτιμήσαι σοι Κύριος.
(Ho de Miⱪaaʸl ho arⱪangelos, hote tōi diabolōi diakrinomenos dielegeto peri tou Mōuseōs sōmatos, ouk etolmaʸse krisin epenegkein blasfaʸmias, all eipen, Epitimaʸsai soi Kurios. )

1:9 μωυσεως [36.4%] ¦ μωσεως 𝔐^pt ANT HF PCK TR [60.1%]

1:9 αλλ ¦ αλλα NA²⁷ SBL TH WH

Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).

SOTN SIL Open Translator’s Notes:

Section 5–19: Jude gave illustrations to prove that the Lord would punish the fake Christians

In this section, Jude described the sins of the fake Christians in more detail. He also foretold that the Lord would punish them. He used a special Jewish styleAs mentioned in the Outline, this style was called “midrash.” Jewish rabbis sometimes used this text-application style of presentation. in these verses. He referred to different examples, often taken from the Bible. Then he applied these examples to the situation about which he was writing.

Jude organized this part of his letter as follows:

Example	Application
verses 5–7	verse 8Verse 8 is the application for the examples in 5–7 and could end that paragraph. Verse 8 also introduces 9–10 and could begin that paragraph. These Notes show the paragraph division between verse 7 and verse 8, as does almost every English version.
verse 9	verse 10
verse 11	verses 12–13
verses 14–15	verse 16
verses 17–18	verse 19

The main purpose of the section was to show that the Lord would certainly punish these fake Christians. Jude compared them with well-known individuals and groups mentioned in the Old Testament and in other Jewish writings. He also used things found in nature to describe their sinful ways. Through these examples, he explained that these fake Christians deserved the punishment which they would receive.

Paragraph 8–10

In this paragraph, Jude wrote that the fake Christians (verse 4) had sinned in ways which were similar to the examples of sin in verses 5–7. Jude added another example to show how evil and unwise these people were (verse 9). He then said that they were like unthinking animals (verse 10).

9

Deuteronomy 34:5–6 says that the Lord buried Moses in the land of Moab. Jude referred in verse 9 to a story about this event. The story, called “the Assumption of Moses,” is not in the Bible. We know about it from other sources.We do not have a copy of the Assumption of Moses. The story has been pieced together from several sources. Jude’s readers probably knew this story.

Here is a summary of the story:

After Moses died, the Lord told the leading angel, Michael, to bury Moses’ body, but the devil argued with Michael. The devil said that Michael did not have the right to take the body and bury it. The devil argued that he himself could claim the body.The devil argued that he had a right to claim Moses’ body, because Moses had murdered an Egyptian. However, Michael refused to give the body to the devil. Michael did not pronounce judgment on the devil, because the Lord alone had the authority to judge.For a reconstructed outline of this story see Kistemaker, page 386.

9a

But even the archangel Michael,

But even the chief angel Michael,
But even Michael, leader among God’s angels, did not do that.

But even: Jude contrasted the evil actions of the fake Christians with the correct action of the archangel Michael.

the archangel Michael: Archangels are angels who lead other angels. Michael is the only archangel mentioned by name in the Bible. Some ways to translate archangel are:

leading angel

chief angel

leader of God’s angels

9b

when he disputed with the devil over the body of Moses,

when he argued/contended with the devil about which of them had the right to take the body of Moses,
When he disputed with the devil about whether it was right for Michael to take the body of Moses and bury it,

The general comment at the end of the notes for 9d shows a way in which the parts of this verse may be reordered. Putting 9b at the end of the verse may be more natural in some languages.

when he disputed with the devil over the body of Moses: Michael and the devil disputed about which of them had a right to take the body of Moses. For more detail, see the introductory note at the beginning of verse 9.

disputed: The Greek text has two verbs here in 9b that express almost the same idea. The text is literally:

when with the devil disputing, he was arguing about the body of Moses.

The two Greek verbs were often used when talking about legal disputes. They do not simply mean that Michael and Satan quarreled. If your language has terms for a disagreement concerning the law, then it may be appropriate to use them here. The term(s) you select should not imply that Michael and the devil fought physically.

Since the two Greek verbs have almost the same meaning,English versions that translate each of the two Greek verbs separately include: GW, JBP, KJV, NASB, NET, NRSV, RSV, GNT. We can see how close in meaning the two Greek verbs are by comparing how these versions translated each Greek verb.Here are versions which translate the first verb, diakrinomenos, with a form of the following verbs:argue (GW, NET)-or-contend (JBP, KJV, NRSV, RSV)-or-dispute (NASB)These versions translate the second Greek verb, dielegeto, with a form of these verbs:argue (GW, NASB, GNT)-or-dispute (JBP, KJV, NRSV, RSV) there are two basic options for translation:

Translate the two Greek verbs separately. For example:
when he disputed with the devil and argued about the body of Moses (NASB)
In his quarrel with the Devil, when they argued about who would have the body of Moses (GNT)
Use one expression to translate the idea of both Greek verbs, as the BSB and some other English versions have done.English versions that use one verb to translate the idea of both Greek verbs include: BSB, CEV, NCV, NIV, NJB, NLT, REB. They used a form of one of the following:argue (CEV, NCV, NJB, NLT),-or-dispute (BSB, NIV, REB) For example:
when the two of them were arguing about the body of Moses. (CEV)

Look for the most natural way in your language to translate the idea that these two Greek verbs express. In the Display, only one verb is used.

the devil: Jude referred to Satan, the leader of the fallen angels, as the devil here. The devil is the chief enemy of God and the most evil spiritual being. See devil in the Glossary.

9c

did not presume to bring a slanderous charge against him,

he did not presume to scorn the Lord by judging the devil.
he would not usurp the Lord’s authority by condemning the devil,
he would not dare to assume authority to judge the devil.

did not presume: The Greek verb that the BSB translates as presume means “to be bold enough [to do something].” In this context Michael was not “bold enough” to judge the devil because he knew that only the Lord had that authority.

The text does not imply that Michael would have judged the devil if he were bolder. Nor does the text imply that Michael was afraid of the devil. Rather, it meant that Michael refused to use authority which belonged only to the Lord. Another way to say this is:

did not dare to condemn him…by judging the devil.

to bring a slanderous charge: The Greek phrase that the BSB translates as to bring a slanderous charge is literally, “to pronounce a judgment of blasphemy.” Scholars have different opinions about who was blaspheming here and against whom the blasphemy was made. Three ways to interpret this phrase are:

It means that Michael did not dare to judge the devil or condemn him. Only the Lord had that authority. If Michael had done it, that would have been blasphemy against the Lord. For example:
Michael didn’t dare to hand down a judgment against the devil. (GW)
Not even…Michael…dared to judge the devil guilty. (NCV) (GW, NCV, UBS)Jude meant that Michael did not dare to condemn the devil, because pronouncing judgment against the devil would be blasphemy against the Lord. For anyone besides the Lord to make this kind of judgment is, by nature, blasphemy. Apparently, that is the reason why the NCV and GW make blasphemy implicit in their translations. See also the discussion of Jude 9 in the UBS Handbook.
It means that Michael did not dare to slander (“blaspheme”) the devil.Some scholars reject interpretation (2), because the devil was actually guilty. Therefore, even if Michael had condemned the devil, it would not have been slander against him. For example:
Michael did not dare condemn the Devil with insulting words…. (GNT) (BSB, CEV, JBP, KJV, NASB, NIV, NJB, REB, RSV, GNT)
It implies that the devil had committed slander (“blasphemy”), probably against Moses,Jude contrasted the fake Christians in verse 8 with the archangel Michael, not the devil. The similar passage, 2 Peter 2:11, uses the adjectival form of the word “blasphemy.” Therefore, it is more likely that 2 Peter speaks of a “blasphemous judgment,” not a “judgment for blasphemy.” If the point of comparison is similar in Jude, this favors interpretation (1) over interpretation (3). but Michael did not dare to accuse him. For example:
Michael…did not dare accuse Satan of blasphemy. (NLT) (NLT)

It is recommended that you follow interpretation (1). Michael refused to do what the fake Christians were doing (8d), that is, blaspheme against God.

against him: The phrase against him is implied information. It does not translate a particular word or phrase in the Greek text of Jude 9. If it is not necessary in your language, you do not need to make it explicit in your translation.

9d

but said, “The Lord rebuke you!”

Instead he said, “The Lord will punish you.^(sing)”
but said, “I ask the Lord to condemn you.^(sing)”
Michael said, “Only the Lord may condemn you.^(sing)”

but said: The Greek words that the BSB translates as but said introduce what Michael did in contrast to what he would not do (9c). Indicate this contrast in a natural way in your language.

The Lord rebuke you!: Since only God had the authority to judge and punish the devil, Michael left it to The Lord to do it. Although the Greek expression used here is often translated as a wish or request,Jude probably used the optative to show Michael’s great respect for God. Michael does not even give the impression that he is telling the Lord what to do. It is the Lord’s prerogative alone to decide whom he will condemn and how he will punish him. Another way to translate this is: “Only the Lordmay condemn you.” Michael did not doubt that The Lord would condemn the devil. The CEV makes it clear that Michael was sure that the Lord would do this.

All Michael said was, “The Lord will punish you!”

The Lord: Here, The Lord refers to Jesus Christ.At the time that Michael and the devil had this debate, the Christ (Messiah) was not yet incarnate.

rebuke: The Greek verb that the BSB translates as rebuke often means “reprimand.”“Reprimand” means to speak severely to someone because that person did something wrong. In this verse it seems to have a harsher meaning, such as “condemn” or “punish.” See the CEV example in the note above.

General Comment on 9a–d

In some languages, this verse will sound more natural if the order of the parts is changed. For example:

^9aBut even the archangel Michael ^9cwould not usurp the Lord’s authority by condemning the devil. ^9dInstead Michael said, “The Lord will punish you.” ^9bThis happened when Michael contended with the devil and disputed with him about whether it was right for Michael to bury the body of Moses.

Parallel YUD 1:9

Section 5–19: Jude gave illustrations to prove that the Lord would punish the fake Christians

Paragraph 8–10

9

9a

9b

9c

9d

General Comment on 9a–d