Yudas 1:6

Bahasa Indonesia Sehari-hari

Dan bahwa Ia menahan malaikat-malaikat yang tidak taat pada batas-batas kekuasaan mereka, tetapi yang meninggalkan tempat kediaman mereka, dengan belenggu abadi di dalam dunia kekelaman sampai penghakiman pada hari besar,

Parallel Translations

Alkitab Terjemahan Baru
Dan bahwa Ia menahan malaikat-malaikat yang tidak taat pada batas-batas kekuasaan mereka, tetapi yang meninggalkan tempat kediaman mereka, dengan belenggu abadi di dalam dunia kekelaman sampai penghakiman pada hari besar,

Alkitab Terjemahan Lama
Dan segala malaekat yang tiada mengindahkan derajatnya, melainkan meninggalkan tempat kediamannya sendiri, ditahan-Nya di dalam belenggu yang kekal di dalam gelap hingga kepada Hari hukuman yang besar itu.

Contextual Overview

³ Beloued, when I gaue all diligence to write vnto you of the common saluation, it was nedeful for me to write vnto you, to exhorte you, that ye shoulde earnestly contende for the fayth which was once geuen vnto the saintes. ⁴ For there are certayne vngodly men craftily crept in, which were before of olde ordeyned to this condemnation: They turne the grace of our God vnto wantonnesse, and denye God which is the only Lorde, and our Lorde Iesus Christe. ⁵ My mynde is therfore to put you in remembraunce: forasmuch as ye once knowe this, howe that the Lorde, after that he had delyuered the people out of Egypt, destroyed the which afterward beleued not. ⁶ The Angels also which kept not their first estate, but left their owne habitation, he hath reserued in euerlastyng chaynes vnder darkenesse, vnto the iudgement of the great day. ⁷ Euen as Sodome and Gomorrhe, and the cities about them, which in lyke maner defiled them selues with fornication, and folowed straunge fleshe, are set foorth for an ensample, and suffer the payne of eternall fyre.

Bible Verse Review
  from Treasury of Scripure Knowledge

Reciprocal: Exodus 10:21 - darkness Joshua 22:20 - General Job 4:18 - and his angels he charged with folly Job 21:22 - he judgeth Job 24:13 - nor abide Psalms 88:6 - darkness Isaiah 45:7 - create darkness Lamentations 3:2 - brought Matthew 8:29 - torment Matthew 22:13 - outer Matthew 25:41 - prepared Mark 5:7 - that John 8:12 - shall not John 8:44 - and abode Acts 1:25 - by Romans 11:10 - their eyes 1 Corinthians 6:3 - judge 1 Timothy 3:6 - the condemnation 1 Timothy 5:21 - the elect James 2:19 - the 2 Peter 2:4 - the angels 2 Peter 2:10 - in the 2 Peter 2:17 - darkness 2 Peter 3:10 - the day 1 John 3:8 - for Revelation 6:17 - the great Revelation 12:8 - their Revelation 20:1 - a great Revelation 20:2 - the dragon

Cross-References

Genesis 1:5
And God called the light day, and the darknes night: and the euenyng & the mornyng were the first day.

Genesis 1:6
And God said: let there be a firmament betwene the waters, and let it make a diuision betwene waters and waters.

Genesis 1:7
And God made the firmament, and set the diuision betwene the waters which [were] vnder the firmament, and the waters that [were] aboue the firmament: and it was so.

Genesis 1:8
And God called the firmament the heauen: and the euenyng and the mornyng were the seconde day.

Genesis 1:11
And God sayde: let the earth bryng foorth [both] budde and hearbe apt to seede, and fruitfull trees yeeldyng fruite after his kynde, which hath seede in it selfe vpon the earth: and it was so.

Genesis 1:12
And the earth brought forth [both] bud and hearbe apt to seede after his kynde, and tree yeeldyng fruite, whiche hath seede in it selfe, after his kynde.

Genesis 1:13
And God sawe that it was good. And the euenyng and the mornyng were the thirde day.

Genesis 1:14
And God sayde: let there be lyghtes in the firmament of the heauen, that they may deuide the day and the nyght, and let them be for signes, & seasons, and for dayes, and yeres.

Genesis 1:20
And God sayde: let the waters bryng foorth mouyng creature that hath lyfe, and foule that may flee vpon the earth in the open firmament of heauen.

Genesis 1:22
And God blessed them, saying: Be fruiteful, and multiplie, and fyll the waters of the sea, and let foule multiplie in the earth.

Gill's Notes on the Bible

And the angels which kept not their first estate,.... Or "principality"; that holy, honourable, and happy condition, in which they were created; for they were created in perfect holiness and righteousness, stood in the relation of sons to God, and were, for the lustre of their nature, comparable to the morning stars; they were among the thrones, dominions, principalities, and powers; were a superior rank of creatures to men, and who beheld the face, and enjoyed the presence of God; but this estate they kept not, for being mutable creatures, one of them first sinning, the rest were drawn into it by him, and so were not what they were before, nor in the same estate, or place:

but left their own habitation; by attempting to rise higher; or by quitting their station and posts of honour, being unwilling to be subject to God, and especially to the Son of God, who was to assume human nature, and in it be above them, which they could not bear; and by gathering together in a body, in another place, with Satan at the head of them; though this may be considered as a part of their punishment, and they may be said to do what they were forced to; for they were drove out of their native habitation, heaven; they were turned out of it, and cast down to hell; see 2 Peter 2:4. And this their habitation, which they left, or fell from, or they were cast out of, is by the Jews frequently called the place of their holiness, or their holy place g.

He hath reserved in everlasting chains, under darkness; by these "everlasting chains" may be meant the power and providence of God over them, which always abide upon them; or their sins, and the guilt of them upon their consciences, under which they are continually held; or the decrees and purposes of God concerning their final punishment and destruction, which are immutable and irreversible, and from which there is no freeing themselves:, the phrase, under darkness, may refer to the chains, as in 2 Peter 2:4; where they are called "chains of darkness"; either because the power, providence, and purposes of God are invisible; so the Syriac version reads, "in unknown chains"; or because horror and black despair are the effects of sin, and its guilt, with which their consciences are continually filled: or it may denote the place and state where they are, either in the darkness of the air, or in the dark parts of the earth, or in hell, where is utter darkness, even blackness of darkness; or that they are under the power of sin, which is darkness, and without the light of God's countenance, or any spiritual knowledge, or comfort: and they are "reserved" in these chains, and under this darkness; or "in prison", as the Arabic version renders it; which denotes the custody of them, and their continuance in it, in which they are kept by Jesus Christ, who can bind and loose Satan at his pleasure; and it shows that they are not as yet in full torment, but are like malefactors that are kept in prison, until the assize comes: so these are laid in chains, and kept in custody

unto the judgment of the great day; that is, the future and last "judgment" of men and devils, which is certain, and will be universal, and executed with the strictest justice: this is called "a day", which is fixed by God, though unknown to men and angels; and because of the evidence and quick dispatch of things, the matters judged will be as clear as the day, and finished at once; and a great one, for the Judge will appear in great glory; great things will be done, the dead will be raised, and all nations will be gathered together, and the process will be with great solemnity; the thrones will be set, the books opened, the several sentences pronounced, and, all punctually executed; the judgment of the great day is the same the Jews call יום דינא רבא, "the day of the great judgment" h. This account shows the imprisoned state of the devils, that they are not their own lords, and cannot do as they would; they are under restraints, and in chains, and not to be feared; which must be a great mortification to their proud and malicious spirits: and since this is the case of fallen angels, what severity may be expected from God against the opposers of the truths of the Gospel?

g Yalkut Simeoni, par. 2. fol. 73. 1. Pirke Eliezer, c. 14, 22, 27. Zohar in Gen. fol. 28. 1. & Sepher Bahir in ib. fol. 27. 3. h Targum in Psal. l. 3.

Barnes' Notes on the Bible

And the angels which kept not their first estate - A second case denoting that the wicked would be punished. Compare the notes, 2 Peter 2:4. The word rendered “estate” (ἀρχὴν archēn) is, in the margin, “principality.” The word properly means, “beginning, commencement;” and then that which surpasses others, which is “first,” etc., in point of rank and honor; or pre-eminence, priority, precedence, princedom. Here it refers to the rank and dignity which the angels had in heaven. That rank or pre-eminence they did not keep, but fell from it. On the word used here, compare Ephesians 1:2; Ephesians 3:10; Colossians 2:10, as applied to angels; 1 Corinthians 15:24; Ephesians 6:12; Colossians 2:15, as applied to demons.

But left their own habitation - To wit, according to the common interpretation, in heaven. The word rendered “habitation” (οἰκητήριον oikētērion) occurs nowhere else in the New Testament. It means here that heaven was their native abode or dwelling-place. They left it by sin; but the expression here would seem possibly to mean that they became “dissatisfied” with their abode, and voluntarily preferred to change it for another. If they did become thus dissatisfied, the cause is wholly unknown, and conjecture is useless. Some of the later Jews supposed that they relinquished heaven out of love for the daughters of men - “Robinson.”

He hath reserved in everlasting chains - See the notes, 2 Peter 2:4. Peter says, “chains of darkness;” that is, the darkness encompasses them “as” chains. Jude says that those chains are “everlasting,” (δεσμοῖς ἀΐ́δίοις desmois aidios. Compare Romans 1:20, “his eternal power and Godhead.” The word does not elsewhere occur. It is an appropriate word to denote that which is eternal; and no one can doubt that if a Greek wished to express that idea, this would be a proper word to use. The sense is, that that deep darkness always endures; there is no intermission; no light; it will exist forever. This passage in itself does not prove that the punishment of the rebel angels will be eternal, but merely that they are kept in a dark prison in which there is no light, and which is to exist for ever, with reference to the final trial. The punishment of the rebel angels after the judgment is represented as an everlasting fire, which has been prepared for them and their followers, Matthew 25:41.

Clarke's Notes on the Bible

Verse Jude 1:6. The angels which kept not their first estate — την εαυτωναρχην Their own principality. The words may be understood of their having invaded the office or dignity of some others, or of their having by some means forfeited their own. This is spoken of those generally termed the fallen angels; but from what they fell, or from what cause or for what crime, we know not. It is generally thought to have been pride; but this is mere conjecture. One thing is certain; the angels who fell must have been in a state of probation, capable of either standing or falling, as Adam was in paradise. They did not continue faithful, though they knew the law on which they stood; they are therefore produced as the second example.

But left their own habitation — This seems to intimate that they had invaded the office and prerogatives of others, and attempted to seize on their place of residence and felicity.

He hath reserved in everlasting chains — That is, in a state of confinement from which they cannot escape.

Under darkness — Alluding probably to those dungeons or dark cells in prisons where the most flagitious culprits were confined.

The judgment of the great day, — The final judgment, when both angels and men shall receive their eternal doom. See note on 2 Peter 2:4. In Sohar Exod., fol. 8, c. 32: "Rabbi Isaac asked: Suppose God should punish any of his heavenly family, how would he act? R. Abba answered: He would send them into the flaming river, take away their dominion, and put others in their place." Some suppose that the saints are to occupy the places from which these angels, by transgression, fell.