SEV Biblia, Chapter 1:14
De los cuales tambin profetiz Enoc, sptimo desde Adn, diciendo: He aquí, el Seor es venido con sus santos millares,
Clarke's Bible Commentary - Jude 1:14
Verse 14. Enoch also, the seventh from Adam] He was the seventh patriarch, and is distinguished thus from Enoch, son of Cain, who was but the third from Adam; this appears plainly from the genealogy, 1 Chron. i. 1: Adams Seth, Enosh, Kenan, Mahalaleel, Jered, Henoch or Enoch, &c. Of the book of Enoch, from which this prophecy is thought to have been taken, much has been said; but as the work is apocryphal, and of no authority, I shall not burden my page with extracts. See the preface. Perhaps the word proefhteuse, prophesied, means no more than preached, spoke, made declarations, &c., concerning these things and persons; for doubtless he reproved the ungodliness of his own times. It is certain that a book of Enoch was known in the earliest ages of the primitive Church, and is quoted by Origen and Tertullian; and is mentioned by St. Jerome in the Apostolical Constitutions, by Nicephorus, Athanasius, and probably by St. Augustine. See Suicer's Thesaurus, vol. i., col. 1131. Such a work is still extant among the Abyssinians.
Ten thousand of his saints] This seems to be taken from Daniel vii. 10.
John Gill's Bible Commentary
Ver. 14. And Enoch also, the seventh from Adam , etc.] This was Enoch the son of Jared; his name signifies one instructed, or trained up; as he doubtless was by his father, in the true religion, in the nurture and admonition of the Lord; and was one that had much communion with God; he walked with him, and was translated by him, body and soul, to heaven, and did not see death; ( Genesis 5:18,22,24); he is said to be the seventh from Adam; not the seventh man from him that was born into the world, for there were no doubt thousands born before him; but he was, as the Jews express it f29 , yeyb rwd , the seventh generation from him; and they have an observation f30 , that all sevenths are always beloved by God; the seventh in lands, and the seventh in generations; Adam, Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, as it is written, ( Genesis 5:24); and this is said partly to distinguish him from others of the same name, and particularly from Enoch the son of Cain, the third: from Adam in his line, as this was the seventh from Adam in the line of Seth; and partly to observe the antiquity of the following prophecy of his: for it is said, he prophesied of these ; of these false teachers, and such as they; what would be their sad state and condition at the second coming of Christ to judgment: that he had a spirit of prophecy is evident from the name he gave to his son Methuselah, which signifies, when he dies is the emission, or the sending out of the waters of the flood, which came to pass the very year he did die. The Arabic writers call him Edris the prophet; and the Jews say f32 , that he was in a higher degree than Moses or Elias; they also call him Metatron, the great scribe, a name which they sometimes give to the angel that went before the children of Israel in the wilderness, and which seems to belong to the Messiah: that Enoch wrote a prophecy, and left it behind him in writing, does not appear from hence, or elsewhere; the Jews, in some of their writings, do cite and make mention of the book of Enoch; and there is a fragment now which bears his name, but is a spurious piece, and has nothing like this prophecy in it; wherefore Jude took this not from a book called the Apocalypse of Enoch, but from tradition; this prophecy being handed down from age to age; and was in full credit with the Jews, and therefore the apostle very appropriately produces it; or rather he had it by divine inspiration, and is as follows: saying, behold, the Lord cometh with ten thousand of his saints ; by the Lord is meant the Lord Jesus Christ, who is ordained the Judge of quick and dead, and for which he is richly qualified, being omniscient and omnipotent, and faithful and righteous, and who will certainly come again to judge the world in righteousness; for not of his first coming, which was not to judge and condemn, but to seek and save, but of his second coming at the last day is this to be understood; and this is expressed in the present tense, cometh, in the manner of the prophets, who speak of things future as if they already were, as Isaiah does of the incarnation, sufferings, and death of Christ, and to awaken the attention of persons to it, as if it was near at hand, as also to signify the certainty of it: and when he comes, he will be attended with ten thousand of his saints: meaning either the souls of glorified saints, even all of them, ( 1 Thessalonians 3:13), which will come with Christ, and meet the living ones, and be reunited to their own bodies, which will then be raised; or else the holy angels, as in ( Deuteronomy 33:2); and so some copies and the Arabic version read; which will be both for the showing forth of his glory and majesty, and for service in gathering his elect together, as well as for terror to the wicked; and a behold is prefixed to all this, to denote the certainty of Christ's coming, and the importance and wonderfulness of it: the ends of his coming follow.
Matthew Henry Commentary
Verses 8-16 - False teachers are dreamers; they greatly defile and grievously woun the soul. These teachers are of a disturbed mind and a seditiou spirit; forgetting that the powers that be, are ordained of God, R 13:1. As to the contest about the body of Moses, it appears that Sata wished to make the place of his burial known to the Israelites, i order to tempt them to worship him, but he was prevented, and vente his rage in desperate blasphemy. This should remind all who disput never to bring railing charges. Also learn hence, that we ought to defend those whom God owns. It is hard, if not impossible, to find an enemies to the Christian religion, who did not, and do not, live in open or secret contradiction to the principles of natural religion Such are here compared to brute beasts, though they often boast of themselves as the wisest of mankind. They corrupt themselves in the things most open and plain. The fault lies, not in their understandings, but in their depraved wills, and their disordere appetites and affections. It is a great reproach, though unjust to religion, when those who profess it are opposed to it in heart an life. The Lord will remedy this in his time and way; not in men's blin way of plucking up the wheat with the tares. It is sad when men begi in the Spirit, and end in the flesh. Twice dead; they had been onc dead in their natural, fallen state; but now they are dead again by the evident proofs of their hypocrisy. Dead trees, why cumber they the ground! Away with them to the fire. Raging waves are a terror to sailing passengers; but when they get into port, the noise and terro are ended. False teachers are to expect the worst punishments in thi world and in that to come. They glare like meteors, or falling stars and then sink into the blackness of darkness for ever. We have n mention of the prophecy of Enoch in any other part or place of Scripture; yet one plain text of Scripture, proves any point we are to believe. We find from this, that Christ's coming to judge wa prophesied of, as early as the times before the flood. The Lord cometh what a glorious time will that be! Notice how often the word "ungodly is repeated. Many now do not at all refer to the terms godly, or ungodly, unless it be to mock at even the words; but it is not so in the language taught us by the Holy Ghost. Hard speeches of one another especially if ill-grounded, will certainly come into account at the da of judgment. These evil men and seducers are angry at every thing tha happens, and never pleased with their own state and condition. Their will and their fancy, are their only rule and law. Those who pleas their sinful appetites, are most prone to yield to ungovernabl passions. The men of God, from the beginning of the world, have declared the doom denounced on them. Such let us avoid. We are to follow men only as they follow Christ. (Jud 1:17-23)
Greek Textus Receptus
προεφητευσεν 4395 5656 δε 1161 και 2532 τουτοις 5125 εβδομος 1442 απο 575 αδαμ 76 ενωχ 1802 λεγων 3004 5723 ιδου 2400 5628 ηλθεν 2064 5627 κυριος 2962 εν 1722 μυριασιν 3461 αγιαις 40 αυτου 846
Vincent's NT Word Studies
14. Enoch prophesied. This is the second of the apocryphal passages referred to in notes on ver. 9. It is quoted from the apocryphal book of Enoch, directly, or from a tradition based upon it. The passage in Enoch is as follows: "Behold he comes with ten thousands of his saints, to execute judgment upon them, and to destroy the wicked, and to strive (at law) with all the carnal for everything which the sinful and ungodly have done and committed against him." The Book of Enoch, which was known to the fathers of the second century, was lost for some centuries with the exception of a few fragments, and was found entire in a copy of the Ethiopic Bible, in 1773, by Bruce. It became known to modern students through a translation from this into English by Archbishop Lawrence, in 1821. It was probably written in Hebrew. It consists of revelations purporting to have been given to Enoch and Noah, and its object is to vindicate the ways of divine providence, to set forth the retribution reserved for sinners, angelic or human, and "to repeat in every form the great principle that the world - natural, moral, and spiritual - is under the immediate government of God." Besides an introduction it embraces five parts:
1. A narrative of the fall of the angels, and of a tour of Enoch in company with an angel through heaven and earth, and of the mysteries seen by him.
2. Parables concerning the kingdom of God, the Messiah, and the Messianic future.
3. Astronomical and physical matter; attempting to reduce the images of the Old Testament to a physical system.
4. Two visions, representing symbolically the history of the world to the Messianic completion.
5. Exhortations of Enoch to Methuselah and his descendants. The book shows no Christian influence, is highly moral in tone, and imitates the Old Testament myths.
With ten thousands of his saints (ejn ajgiaiv muriasin). Lit., in or among holy myriads. Compare Deut. xxxiii. 2; Zech. xiv. 5.
Ungodly (asebeiv) - ungodly deeds (ergwn ajsebeiav, lit., works of ungodliness) which they have ungodly committed (hsebhsan), and of all their hard speeches which ungodly (asebeiv) sinners, etc. The evident play upon the word ungodly can be rendered but clumsily into English. Rev., translates, All the ungodly, of all their works of ungodliness which they have ungodly wrought, and of all the hard things which ungodly sinners have spoken against him. The words ungodly sinners are placed in an unusual position, at the end of the sentence, for emphasis; ungodliness being the key-note of the writer's thought.
Hard (twn sklhrwn). Speeches is supplied. Lit., hard things. So Rev. The railing, gainsaying; the profane and vain babblings (2 Tim. ii. 16). Compare John vi. 60, a hard saying, where the word means not abusive but difficult. In Jas. iii. 4, rough, used of the winds. In Acts xxvi. 14, of Saul of Tarsus; "hard to kick against the pricks."
