Jude 5 KJV (With Strong’s)

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5
I will
boulomai (Greek #1014)
to "will," i.e. (reflexively) be willing
KJV usage: be disposed, minded, intend, list, (be, of own) will (-ing). Compare 2309.
Pronounce: boo'-lom-ahee
Origin: middle voice of a primary verb
therefore
de (Greek #1161)
but, and, etc.
KJV usage: also, and, but, moreover, now (often unexpressed in English).
Pronounce: deh
Origin: a primary particle (adversative or continuative)
put
hupomimnesko (Greek #5279)
to remind quietly, i.e. suggest to the (middle voice, one's own) memory
KJV usage: put in mind, remember, bring to (put in) remembrance.
Pronounce: hoop-om-im-nace'-ko
Origin: from 5259 and 3403
you
humas (Greek #5209)
you (as the objective of a verb or preposition)
KJV usage: ye, you (+ -ward), your (+ own).
Pronounce: hoo-mas'
Origin: accusative case of 5210
in remembrance
hupomimnesko (Greek #5279)
to remind quietly, i.e. suggest to the (middle voice, one's own) memory
KJV usage: put in mind, remember, bring to (put in) remembrance.
Pronounce: hoop-om-im-nace'-ko
Origin: from 5259 and 3403
, though
eido (Greek #1492)
used only in certain past tenses, the others being borrowed from the equivalent 3700 and 3708; properly, to see (literally or figuratively); by implication, (in the perfect tense only) to know
KJV usage: be aware, behold, X can (+ not tell), consider, (have) know(-ledge), look (on), perceive, see, be sure, tell, understand, wish, wot. Compare 3700.
Pronounce: i'-do
Origin: a primary verb
ye
humas (Greek #5209)
you (as the objective of a verb or preposition)
KJV usage: ye, you (+ -ward), your (+ own).
Pronounce: hoo-mas'
Origin: accusative case of 5210
once
hapax (Greek #530)
one (or a single) time (numerically or conclusively)
KJV usage: once.
Pronounce: hap'-ax
Origin: probably from 537
knew
eido (Greek #1492)
used only in certain past tenses, the others being borrowed from the equivalent 3700 and 3708; properly, to see (literally or figuratively); by implication, (in the perfect tense only) to know
KJV usage: be aware, behold, X can (+ not tell), consider, (have) know(-ledge), look (on), perceive, see, be sure, tell, understand, wish, wot. Compare 3700.
Pronounce: i'-do
Origin: a primary verb
this
touto (Greek #5124)
that thing
KJV usage: here (-unto), it, partly, self(-same), so, that (intent), the same, there(-fore, -unto), this, thus, where(-fore).
Pronounce: too'-to
Origin: neuter singular nominative or accusative case of 3778
, how that
hoti (Greek #3754)
demonstrative, that (sometimes redundant); causative, because
KJV usage: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why.
Pronounce: hot'-ee
Origin: neuter of 3748 as conjunction
the Lord
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
kurios (Greek #2962)
supreme in authority, i.e. (as noun) controller; by implication, Master (as a respectful title)
KJV usage: God, Lord, master, Sir.
Pronounce: koo'-ree-os
Origin: from κῦρος (supremacy)
v, having saved
sozo (Greek #4982)
to save, i.e. deliver or protect (literally or figuratively)
KJV usage: heal, preserve, save (self), do well, be (make) whole.
Pronounce: sode'-zo
Origin: from a primary σῶς (contraction for obsolete σάος, "safe")
the people
laos (Greek #2992)
a people (in general; thus differing from 1218, which denotes one's own populace)
KJV usage: people.
Pronounce: lah-os'
Origin: apparently a primary word
out of
ek (Greek #1537)
or ἐξ (ex) a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause; literal or figurative; direct or remote)
KJV usage: after, among, X are, at, betwixt(-yond), by (the means of), exceedingly, (+ abundantly above), for(- th), from (among, forth, up), + grudgingly, + heartily, X heavenly, X hereby, + very highly, in, ...ly, (because, by reason) of, off (from), on, out among (from, of), over, since, X thenceforth, through, X unto, X vehemently, with(-out). Often used in composition, with the same general import; often of completion.
Pronounce: ek
the land
ge (Greek #1093)
soil; by extension a region, or the solid part or the whole of the terrene globe (including the occupants in each application)
KJV usage: country, earth(-ly), ground, land, world.
Pronounce: ghay
Origin: contracted from a primary word
of Egypt
Aiguptos (Greek #125)
of uncertain derivation
KJV usage: Ægyptus, the land of the Nile:--Egypt.
Pronounce: ah'-ee-goop-tos
, afterward
deuteros (Greek #1208)
(ordinal) second (in time, place, or rank; also adverb)
KJV usage: afterward, again, second(-arily, time).
Pronounce: dyoo'-ter-os
Origin: as the compare of 1417
destroyed
apollumi (Greek #622)
to destroy fully (reflexively, to perish, or lose), literally or figuratively
KJV usage: destroy, die, lose, mar, perish.
Pronounce: ap-ol'-loo-mee
Origin: from 575 and the base of 3639
w them that believed
pisteuo (Greek #4100)
to have faith (in, upon, or with respect to, a person or thing), i.e. credit; by implication, to entrust (especially one's spiritual well-being to Christ)
KJV usage: believe(-r), commit (to trust), put in trust with.
Pronounce: pist-yoo'-o
Origin: from 4102
not
me (Greek #3361)
(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas 3756 expects an affirmative one)) whether
KJV usage: 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. See also 3362, 3363, 3364, 3372, 3373, 3375, 3378.
Pronounce: may
Origin: a primary particle of qualified negation (whereas 3756 expresses an absolute denial)
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ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections

Cross References

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Ministry on This Verse

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put.
having.
afterward.
Num. 14:22‑37• 22Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice;
23Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it:
24But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it.
25(Now the Amalekites and the Canaanites dwelt in the valley.) To morrow turn you, and get you into the wilderness by the way of the Red sea.
26And the Lord spake unto Moses and unto Aaron, saying,
27How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me.
28Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you:
29Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me,
30Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun.
31But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised.
32But as for you, your carcases, they shall fall in this wilderness.
33And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness.
34After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.
35I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die.
36And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land,
37Even those men that did bring up the evil report upon the land, died by the plague before the Lord.
(Num. 14:22‑37)
;
Num. 26:64‑65• 64But among these there was not a man of them whom Moses and Aaron the priest numbered, when they numbered the children of Israel in the wilderness of Sinai.
65For the Lord had said of them, They shall surely die in the wilderness. And there was not left a man of them, save Caleb the son of Jephunneh, and Joshua the son of Nun.
(Num. 26:64‑65)
;
Deut. 2:15‑16• 15For indeed the hand of the Lord was against them, to destroy them from among the host, until they were consumed.
16So it came to pass, when all the men of war were consumed and dead from among the people,
(Deut. 2:15‑16)
;
Psa. 106:26• 26Therefore he lifted up his hand against them, to overthrow them in the wilderness: (Psa. 106:26)
;
Heb. 3:16‑19• 16For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.
17But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness?
18And to whom sware he that they should not enter into his rest, but to them that believed not?
19So we see that they could not enter in because of unbelief.
(Heb. 3:16‑19)
;
Heb. 4:1‑2• 1Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.
2For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.
(Heb. 4:1‑2)
 the judgment of God is executed upon those who do not walk according to the position in which God had originally placed them. (JUDE by J.N. Darby)
 First, {unbelief} it is to show, from the case of Israel, that the judgment will proceed on the ground of their having occupied the place of the people of God. (The Epistle of Jude 1-7)
 The word "this" is now in critical texts changed into "all things," and that is exactly the position of the believer -that is the reason why we are so very responsible. (Jude 4-5 by W. Kelly)
 It turned out that they were not true believers, after all. (Jude 4-5 by W. Kelly)
 The first act was that He "saved" them, He brought them out by means of the paschal lamb, and that was His first great act of "saving"-the first time that God's glory appeared, and He put Himself at the head of His people-He saved them out of the land of Egypt. What was "the second time"? When He "destroyed" them. (Jude 6-8 by W. Kelly)
 what the apostle Judas is showing is not merely unrighteousness in conduct, but the abandonment of a position of grace, and the virtual turning it into lasciviousness. In fact the grand subject of Peter in his second Epistle is unrighteousness; the distinctive subject of Judas is not this but apostasy (that is, a departure from the place that the grace of God gives at any given time to His own people). (JUDE by J.N. Darby)

J. N. Darby Translation

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5
But I would put you in remembrance, you who once knew all things, that the Lord, having saved a people out of the land of Egypt, in the second place destroyed those who had not believed.

W. Kelly Translation

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5
aBut I would remind you, though once for all knowing all things, that [the] Lord having saved a people out of Egypt’s land, in the second place destroyed those that believed not.

WK Translation Notes

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a
once: Here we have again the same word "once," which as we have already seen is equivocal. It might mean formerly; but that is not the meaning at all, no more than that the faith was formerly given. It means given "once for all." (Lect. on Jude, p.48-9)
once for all knowing all things: The Revisers correct the double error of the Authorized Version in 5, "once knew." It should be "know once for all." "This" is an error, not of rendering as those just named, but of the Text. Rec. followed by Authorized Version. It should be πάντα, "all things," not τοῦτο, "this," as in the later copies. (Bible Treasury 14:127)
all things: πάντα (all things) א A B C2 13 Vulg. Copt. Syr. Arm. and AEthiop. Vv. instead of τοῦτο (this) K L 31 and Sah. Version. (Lect. on Jude, p.48-9)
Lord ^: It is a mercy that the love of paradox with deference to A B etc. did not as in Lachmann and Alford introduce Ἰησοῦς here [in the RV], where Κύριος without the article, Jehovah, is the true reading. (Bible Treasury 14:127)
Lord ^: if some wonder at "Jesus" there [in the Rhemish], let them remember that excellent authority supports this word, though κόριος, Jehovah, (or ὀ κ. "the Lord," in the Text. Rec.) has perhaps stronger claims on our acceptance. (Bible Treasury 15:144)
Lord ^: the marginal rendering [of the RV] appears to be better than that of the text; but θεόν of the Text. Rec. is rightly rejected on ample authority. (Bible Treasury 14:127)
in the second place: why τὸ δ., "afterward"? Why not "in the second place"? (Bible Treasury 14:127)
in the second place: [The American correctors of the RV] have allowed to pass the feeble rendering of the Authorized and Revised Versions, "afterward;" whereas its force seems to be to mark "the second time" of divine action: first, He saved a people out of Egypt; in the second place, He destroyed them. Still wider of the mark were Tyndale and Cranmer who connected τὸ δ. with "those that believed not." The Rhemish follows the Vulgate in the true sense (Bible Treasury 15:144)