The Meaning of Jude 1:6 Explained

Jude 1:6

KJV: 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.

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,

Darby: And angels who had not kept their own original state, but had abandoned their own dwelling, he keeps in eternal chains under gloomy darkness, to the judgment of the great day;

ASV: And angels that kept not their own principality, but left their proper habitation, he hath kept in everlasting bonds under darkness unto the judgment of the great day.

KJV Reverse Interlinear

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. 

What does Jude 1:6 Mean?

Study Notes

great day
The judgment of the fallen angels. The "great day" is the day of the Lord Isaiah 2:9-22 . As the final judgment upon Satan occurs after the thousand years, and preceding the final judgment Revelation 20:10 it is congruous to conclude, as to the time, that other fallen angels are judged with him; 2 Peter 2:4 ; Revelation 20:10 . Christians are associated with Christ in this judgment. For association with angels at judgment 1 Corinthians 6:3 .
For other information .
angels .
judged
The final judgment. The subjects are the "dead." As the redeemed were raised from among the dead one thousand years before Revelation 20:5 and have been in glory with Christ during that period, the "dead" can only be the wicked dead, from the beginning to the setting up of the great white throne in space. As there are degrees of punishment Luke 12:27 ; Luke 12:48 the dead are judged according to their works. The book of life is there to answer such as plead their works for justification, e.g. Matthew 7:22 ; Matthew 7:23 an awful blank where the name might have been.
The Judgments, Summary: Among the many judgments mentioned in Scripture, seven are invested with especial significance. These are:
(1) The judgment of the Believer's sins in the cross of Christ (See Scofield " John 12:31 ") .
(2) the believer's self-judgment (See Scofield " 1 Corinthians 11:31 ") .
(3) the judgment of the believers' works (See Scofield " 2 Corinthians 5:10 ")
(4) the judgment of the nations at the return of Christ (See Scofield " Matthew 25:32 ")
(5) the judgment of Israel at the return of Christ (See Scofield " Ezekiel 20:37 ")
(6) the judgment of angels after the one thousand years (See Scofield " Judges 1:6 ") , and
(7) the judgment of the wicked dead with which the history of the present earth ends.
angels
Angel, Summary: Angel, "messenger," is used of God, of men, and of an order of created spiritual beings whose chief attributes are strength and wisdom. 2 Samuel 14:20 ; Psalms 103:20 ; Psalms 104:4 . In the O.T. the expression "the angel of the Lord" (sometimes "of God") usually implies the presence of Deity in angelic form.; Genesis 16:1-13 ; Genesis 21:17-19 ; Genesis 22:11-16 ; Genesis 31:11-13 ; Exodus 3:2-4 ; Judges 2:1 ; Judges 6:12-16 ; Judges 13:3-22 (See Scofield " Malachi 3:1 ") . The word "angel" is used of men in; Luke 7:24 ; James 2:25 ; Revelation 1:20 ; Revelation 2:1 ; Revelation 2:8 ; Revelation 2:12 ; Revelation 2:18 ; Revelation 3:1 ; Revelation 3:7 ; Revelation 3:14 In Revelation 8:3-5 . Christ is evidently meant. Sometimes angel is used of the spirit of man.; Matthew 18:10 ; Acts 12:15 . Though angels are spirits; Psalms 104:4 ; Hebrews 1:14 power is given them to become visible in the semblance of human form. Genesis 19:1 cf; Genesis 19:5 ; Exodus 3:2 ; Numbers 22:22-31 ; Judges 2:1 ; Judges 6:11 ; Judges 6:22 ; Judges 13:3 ; Judges 13:6 ; 1 Chronicles 21:16 ; 1 Chronicles 21:20 ; Matthew 1:20 ; Acts 12:7-10 ; John 20:12 ; Acts 7:30 ; Acts 12:7 ; Acts 12:8 etc.). The word is always used in the masculine gender, though sex, in the human sense, is never ascribed to angels.; Matthew 22:30 ; Mark 12:25 . They are exceedingly numerous.; Matthew 26:53 ; Hebrews 12:22 ; Revelation 5:11 ; Psalms 68:17 . The power is inconceivable. 2 Kings 19:35 . Their place is about the throne of God.; Revelation 5:11 ; Revelation 7:11 . Their relation to the believer is that of "ministering spirits, sent forth to minister for them who shall be heirs of salvation," and this ministry has reference largely to the physical safety and well-being of believers.; 1 Kings 19:5 ; Psalms 34:7 ; Psalms 91:11 ; Daniel 6:22 ; Matthew 2:13 ; Matthew 2:19 ; Matthew 4:11 ; Luke 22:43 ; Acts 5:19 ; Luke 1:26 . From; Hebrews 1:14 ; Matthew 18:10 ; Psalms 91:11 it would seem that this care for the heirs of salvation begins in infancy and continues through life. The angels observe us; 1 Corinthians 4:9 ; Ephesians 3:10 ; Ecclesiastes 5:6 a fact which should influence conduct. They receive departing saints. Luke 16:22 . Man is made "a little lower than the angels," and in incarnation Christ took "for a little "time" this lower place.; Psalms 8:4 ; Psalms 8:5 ; Hebrews 2:6 ; Hebrews 2:9 that He might lift the believer into His own sphere above angels. Hebrews 2:9 ; Hebrews 2:10 . The angels are to accompany Christ in His second advent. Matthew 25:31 . To them will be committed the preparation of the judgment of the nations. Matthew 13:30 ; Matthew 13:39 ; Matthew 13:41 ; Matthew 13:42 . See Scofield " Matthew 25:32 ". The kingdom-age is not to be subject to angels, but to Christ and those for whom He was made a little lower than the angels. Hebrews 2:5 An archangel, Michael, is mentioned as having a particular relation to Israel and to the resurrections.; Daniel 10:13 ; Daniel 10:21 ; Daniel 12:1 ; Daniel 12:2 ; Judges 1:9 ; 1 Thessalonians 4:16 . The only other angel whose name is revealed Gabriel, was employed in the most distinguished services.; Daniel 8:16 ; Daniel 9:21 ; Luke 1:19 ; Luke 1:26 .
Fallen angels. Two classes of these are mentioned:
(1) "The angels which kept not their first estate place, but left their own habitation," are "chained under darkness," awaiting judgment. 2 Peter 2:4 ; Judges 1:6 ; 1 Corinthians 6:3 ; John 5:22 .
(See Scofield " Genesis 6:4 ")
(2) The angels who have Satan Genesis 3:1 as leader.
(See Scofield " Revelation 20:10 ") .
The origin of these is nowhere explicitly revealed. They may be identical with the demons.
(See Scofield " Matthew 7:22 ") . For Satan and his angels everlasting fire is prepared. Matthew 25:41 ; Revelation 20:10 .

Verse Meaning

A group of angels also did not remain in their privileged position near God but left that sphere and so incurred God"s wrath. Some interpreters believe Jude alluded here to Genesis 6:1-4 (but cf. Matthew 22:30). [1] Others believe he was referring to the rebellion of some angels that resulted in Satan"s expulsion from heaven. The second explanation seems more probable to me.
The apocryphal Book of1Enoch described this rebellion. Some scholars believe Jude quoted from this book. [2] However, others say Jude was only confirming what it said. [3] In either case such a reference is not unusual in the New Testament (cf. Acts 17:28; et al.). Jude was not ascribing divine inspiration to1Enoch by quoting or referring to it.
The rebellious angels he referred to are now in bondage and await God"s judgment (cf. 2 Peter 2:4). These appear to be different fallen angels from Satan"s agents who are at work in the world today, namely, the demons who have considerable freedom.
Jude"s point in this illustration was that the apostates in his day had also abandoned a position of great privilege and blessing, namely, the opportunity to serve and glorify God. God would also judge them severely because of their departure. The angels who fell were not elect. Perhaps the apostates in view here were unsaved, though God intended them, as well as the Israelites referred to previously, to be a group for His own possession.
"If the highest beings known in creation were subject to judgment, how much more sinful men!" [4]

Context Summary

Jude 1:1-11 - "contend Earnestly For The Faith"
Kept is the keynote of this Epistle. It occurs in Judges 1:1; Judges 1:6; Judges 1:21, and in another form in Judges 1:24. Many evil doctrines and practices were intruding into the Church. Certain persons had crept in, who quoted the mercy of God as an excuse for immorality and practically disowned the teachings of the Lord Jesus.
In contrast with these were the disciples whom Jude addresses and who owned the Lord Jesus as their beloved "Despot," (the Greek for Master, Judges 1:4, r.v.) They were kept for him, as the others were kept in chains. Let us also keep ourselves in the love of God, Judges 1:21. It is much easier to live consistently in hours of storm than in hours of ease.
Let us be warned against drifting back from our first faith. Let us take heed from the fate of fallen angels, of Sodom and Gomorrah, of Cain and Balaam, of Korah and others. Let us watch and pray and earnestly contend for the faith which was once delivered unto the saints, Judges 1:3, bearing it through the world as the pilgrim host bore the sacred vessels in the days of Ezra. See Ezra 8:28. [source]

Chapter Summary: Jude 1

1  He exhorts them to be constant in the profession of the faith
4  false teachers crept in to seduce them, for whose evil doctrine a horrible punishment is prepared;
20  whereas the godly may persevere, grow in grace, and keep the faith

Greek Commentary for Jude 1:6

And angels [αγγελους δε]
The second example in Jude, the fallen angels, accusative case after τετηρηκεν — tetērēken (perfect active indicative of τηρεω — tēreō for which verb see 2 Peter 2:4, 2 Peter 2:7) at the end of the verse (two emphatic positions, beginning and end of the clause). [source]
Kept not [μη τηρησαντας]
First aorist active participle with negative μη — mē with play on “kept not” and “he hath kept.”Principality (αρχην — archēn). Literally, “beginning,” “rule,” (first place of power as in 1 Corinthians 15:24; Romans 8:38). In Acts 10:11 it is used for “corners” (beginnings) of the sheet. In Ephesians 6:12 the word is used for evil angels. See Deuteronomy 32:8. Both Enoch and Philo (and Milton) discuss the fallen angels.But left Second aorist active participle of απολειπω — apoleipō old verb, to leave behind (2 Timothy 4:13, 2 Timothy 4:20).Their own proper habitation (το ιδιον οικητηριον — to idion oikētērion). Old word for dwelling-place (from οικητηρ — oikētēr dweller at home, from οικος — oikos), in N.T. only here and 2 Corinthians 5:2 (the body as the abode of the spirit).In everlasting bonds Either locative (in) or instrumental (by, with). Αιδιος — Aidios (from αει — aei always), old adjective, in N.T. only here and Romans 1:20 (of God‘s power and deity). It is synonymous with αιωνιος — aiōnios (Matthew 25:46). Mayor terms αιδιος — aidios an Aristotelian word, while αιωνιος — aiōnios is Platonic.Under darkness (υπο ζοπον — hupo zophon). See 2 Peter 2:4 for ζοπος — zophos In Wisdom 17:2 we find δεσμιοι σκοτους — desmioi skotous (prisoners of darkness).Great Not in 2 Peter 2:9, which see note for discussion. [source]
Principality [αρχην]
Literally, “beginning,” “rule,” (first place of power as in 1 Corinthians 15:24; Romans 8:38). In Acts 10:11 it is used for “corners” (beginnings) of the sheet. In Ephesians 6:12 the word is used for evil angels. See Deuteronomy 32:8. Both Enoch and Philo (and Milton) discuss the fallen angels. [source]
But left [αλλα απολιποντας]
Second aorist active participle of απολειπω — apoleipō old verb, to leave behind (2 Timothy 4:13, 2 Timothy 4:20).Their own proper habitation (το ιδιον οικητηριον — to idion oikētērion). Old word for dwelling-place (from οικητηρ — oikētēr dweller at home, from οικος — oikos), in N.T. only here and 2 Corinthians 5:2 (the body as the abode of the spirit).In everlasting bonds Either locative (in) or instrumental (by, with). Αιδιος — Aidios (from αει — aei always), old adjective, in N.T. only here and Romans 1:20 (of God‘s power and deity). It is synonymous with αιωνιος — aiōnios (Matthew 25:46). Mayor terms αιδιος — aidios an Aristotelian word, while αιωνιος — aiōnios is Platonic.Under darkness (υπο ζοπον — hupo zophon). See 2 Peter 2:4 for ζοπος — zophos In Wisdom 17:2 we find δεσμιοι σκοτους — desmioi skotous (prisoners of darkness).Great Not in 2 Peter 2:9, which see note for discussion. [source]
Their own proper habitation [το ιδιον οικητηριον]
Old word for dwelling-place (from οικητηρ — oikētēr dweller at home, from οικος — oikos), in N.T. only here and 2 Corinthians 5:2 (the body as the abode of the spirit). [source]
In everlasting bonds [δεσμοις αιδιοις]
Either locative (in) or instrumental (by, with). Αιδιος — Aidios (from αει — aei always), old adjective, in N.T. only here and Romans 1:20 (of God‘s power and deity). It is synonymous with αιωνιος — aiōnios (Matthew 25:46). Mayor terms αιδιος — aidios an Aristotelian word, while αιωνιος — aiōnios is Platonic.Under darkness (υπο ζοπον — hupo zophon). See 2 Peter 2:4 for ζοπος — zophos In Wisdom 17:2 we find δεσμιοι σκοτους — desmioi skotous (prisoners of darkness).Great Not in 2 Peter 2:9, which see note for discussion. [source]
Under darkness [υπο ζοπον]
See 2 Peter 2:4 for ζοπος — zophos In Wisdom 17:2 we find δεσμιοι σκοτους — desmioi skotous (prisoners of darkness). [source]
Great [μεγαλης]
Not in 2 Peter 2:9, which see note for discussion. [source]
First estate [ἀρχὴν]
The word originally signifies beginning, and so frequently in New Testament, mostly in the Gospels, Acts, Hebrews, Catholic Epistles, and Apocalypse. From this comes a secondary meaning of sovereignty, dominion, magistracy, as being the beginning or first place of power. So mostly by Paul, as principalities (Romans 8:38); rule (1 Corinthians 15:24). Compare Luke 12:11, magistrates; Rev., rulers; and Luke 20:20, power. Rev., rule. A peculiar use of the word occurs at Acts 10:11, “the sheet knit at the four corners ( ἀρχαῖς );” the corners being the beginnings of the sheet. In this passage the A. V. has adopted the first meaning, beginning, in its rendering first estate. Rev. adopts the second, rendering principality. The Jews regarded the angels as having dominion over earthly creatures; and the angels are often spoken of in the New Testament as ἀρχαί , principalities; as Romans 8:38; Ephesians 1:21; so that this term would be appropriate to designate their dignity, which they forsook. [source]
Habitation [οἰκητήριον]
Only here and 2 Corinthians 5:2. [source]
Everlasting [ἀΐδίοις]
Only here and Romans 1:20. For a longer form ἀείδιος , from ἀεί , always. [source]
Under darkness [ὕπο ζόφον]
Under carries the sense of the darkness brooding over the fallen spirits. On darkness, see on 2 Peter 2:4. Compare Hesiod:“There the Titanian gods, to murky gloomCondemned by will of cloud-collecting Jove, Lie hid in region foul.”Theogony, v., 729. [source]

What do the individual words in Jude 1:6 mean?

[The] angels both - not having kept [own] their domain but having left the own dwelling unto [the] judgment of [the] great day in chains eternal under darkness He keeps
ἀγγέλους τε τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχὴν ἀλλὰ ἀπολιπόντας τὸ ἴδιον οἰκητήριον εἰς κρίσιν μεγάλης ἡμέρας δεσμοῖς ἀϊδίοις ὑπὸ ζόφον τετήρηκεν

ἀγγέλους  [The]  angels 
Parse: Noun, Accusative Masculine Plural
Root: ἄγγελος  
Sense: a messenger, envoy, one who is sent, an angel, a messenger from God.
τε  both 
Parse: Conjunction
Root: τέ  
Sense: not only … but also.
τοὺς  - 
Parse: Article, Accusative Masculine Plural
Root:  
Sense: this, that, these, etc.
τηρήσαντας  having  kept 
Parse: Verb, Aorist Participle Active, Accusative Masculine Plural
Root: τηρέω  
Sense: to attend to carefully, take care of.
τὴν  [own] 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
ἀρχὴν  domain 
Parse: Noun, Accusative Feminine Singular
Root: ἀρχή  
Sense: beginning, origin.
ἀπολιπόντας  having  left 
Parse: Verb, Aorist Participle Active, Accusative Masculine Plural
Root: ἀπολείπω  
Sense: to leave, to leave behind.
ἴδιον  own 
Parse: Adjective, Accusative Neuter Singular
Root: ἴδιος  
Sense: pertaining to one’s self, one’s own, belonging to one’s self.
οἰκητήριον  dwelling 
Parse: Noun, Accusative Neuter Singular
Root: οἰκητήριον  
Sense: a dwelling place, habitation.
εἰς  unto 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
κρίσιν  [the]  judgment 
Parse: Noun, Accusative Feminine Singular
Root: κρίσις  
Sense: a separating, sundering, separation.
μεγάλης  of  [the]  great 
Parse: Adjective, Genitive Feminine Singular
Root: μέγας  
Sense: great.
ἡμέρας  day 
Parse: Noun, Genitive Feminine Singular
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.
δεσμοῖς  in  chains 
Parse: Noun, Dative Masculine Plural
Root: δεσμός  
Sense: a band or bond.
ἀϊδίοις  eternal 
Parse: Adjective, Dative Masculine Plural
Root: ἀί̈διος  
Sense: eternal, everlasting.
ὑπὸ  under 
Parse: Preposition
Root: ὑπό  
Sense: by, under.
ζόφον  darkness 
Parse: Noun, Accusative Masculine Singular
Root: ζόφος  
Sense: darkness, blackness.
τετήρηκεν  He  keeps 
Parse: Verb, Perfect Indicative Active, 3rd Person Singular
Root: τηρέω  
Sense: to attend to carefully, take care of.