Jude 1:5 - Revision history

Nick at 10:10, 11 August 2024

2024-08-11T10:10:08Z

← Older revision		Revision as of 10:10, 11 August 2024
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	{{Verses in Jude 1}}		{{Verses in Jude 1}}

			<center><< - [[Jude 1:4]] - [[Jude 1:6]] - >></center>

	* '''[[Jude 1:5 Greek NT: Beza's Textus Receptus (1598)\|ΙΟΥΔΑ 1:5]]''' [[5279\|Ὑπομνῆσαι]] [[1161\|δὲ]] [[5209\|ὑμᾶς]] [[1014\|βούλομαι]], [[1491\|εἰδότας]] [[5209\|ὑμᾶς]] [[530\|ἅπαξ]] [[5124\|τοῦτο]], [[3754\|ὅτι]] [[3588\|ὁ]] [[2962\|Κύριος]], [[2992\|λαὸν]] [[1537\|ἐκ]] [[1093\|γῆς]] [[125\|Αἰγύπτου]] [[4982\|σώσας]], [[3588\|τὸ]] [[1208\|δεύτερον]] [[3588\|τοὺς]] [[3361\|μὴ]] [[4100\|πιστεύσαντας]] [[622\|ἀπώλεσεν]].		* '''[[Jude 1:5 Greek NT: Beza's Textus Receptus (1598)\|ΙΟΥΔΑ 1:5]]''' [[5279\|Ὑπομνῆσαι]] [[1161\|δὲ]] [[5209\|ὑμᾶς]] [[1014\|βούλομαι]], [[1491\|εἰδότας]] [[5209\|ὑμᾶς]] [[530\|ἅπαξ]] [[5124\|τοῦτο]], [[3754\|ὅτι]] [[3588\|ὁ]] [[2962\|Κύριος]], [[2992\|λαὸν]] [[1537\|ἐκ]] [[1093\|γῆς]] [[125\|Αἰγύπτου]] [[4982\|σώσας]], [[3588\|τὸ]] [[1208\|δεύτερον]] [[3588\|τοὺς]] [[3361\|μὴ]] [[4100\|πιστεύσαντας]] [[622\|ἀπώλεσεν]].

Nick at 08:25, 17 February 2022

2022-02-17T08:25:08Z

← Older revision		Revision as of 08:25, 17 February 2022
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	* Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας ὑμᾶς ἅπαξ πάντα ὅτι Ἰησοῦς λαὸν ἐκ γῆς Αἰγύπτου σώσας τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν, (NA28)		* Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας ὑμᾶς ἅπαξ πάντα ὅτι Ἰησοῦς λαὸν ἐκ γῆς Αἰγύπτου σώσας τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν, (NA28)

	[[Tommy Wasserman]] supports the reading of κύριος. [[F. J. A. Hort]] said that “the best attested reading Ἰησοῠς can only be a blunder”). It has support from Tregelles, Souter, and the previous 27 Nestle-Aland compilations.		[[Tommy Wasserman]] supports the reading of κύριος. [[Fenton John Anthony Hort\|F. J. A. Hort]] said that “the best attested reading Ἰησοῠς can only be a blunder”). It has support from Tregelles, Souter, and the previous 27 Nestle-Aland compilations.

	[[Epistle of Jude\|Jude 1:5]]		[[Epistle of Jude\|Jude 1:5]]

Nick: /* Commentary */

2022-02-17T08:23:32Z

Commentary

← Older revision		Revision as of 08:23, 17 February 2022
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	===Myths and Mistakes===		===Myths and Mistakes===
	A number of scholars even mention that P72 appears to have a noticeable tendency to change the text in order to emphasize the divinity of Jesus. James R. Royse writes of P72, “We seem to be compelled, therefore, to conclude that here too [at Jude 5] the scribe has deliberately introduced a reading in order to ascribe Deity to Christ.”		The book ''Myths and Mistakes'' says:
			:A number of scholars even mention that P72 appears to have a noticeable tendency to change the text in order to emphasize the divinity of Jesus. James R. Royse writes of P72, “We seem to be compelled, therefore, to conclude that here too [at Jude 5] the scribe has deliberately introduced a reading in order to ascribe Deity to Christ.”

	==Greek==		==Greek==

Nick: /* Commentary */

2022-02-17T08:20:57Z

Commentary

← Older revision		Revision as of 08:20, 17 February 2022
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	* Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας [ὑμᾶς] πάντα ὅτι [ὁ] κύριος ἅπαξ λαὸν ἐκ γῆς Αἰγύπτου σώσας τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν, (NA27)		* Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας [ὑμᾶς] πάντα ὅτι [ὁ] κύριος ἅπαξ λαὸν ἐκ γῆς Αἰγύπτου σώσας τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν, (NA27)
	* Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας ὑμᾶς ἅπαξ πάντα ὅτι Ἰησοῦς λαὸν ἐκ γῆς Αἰγύπτου σώσας τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν, (NA28)		* Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας ὑμᾶς ἅπαξ πάντα ὅτι Ἰησοῦς λαὸν ἐκ γῆς Αἰγύπτου σώσας τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν, (NA28)

			[[Tommy Wasserman]] supports the reading of κύριος. [[F. J. A. Hort]] said that “the best attested reading Ἰησοῠς can only be a blunder”). It has support from Tregelles, Souter, and the previous 27 Nestle-Aland compilations.

	[[Epistle of Jude\|Jude 1:5]]		[[Epistle of Jude\|Jude 1:5]]

Nick at 12:58, 15 February 2022

2022-02-15T12:58:25Z

← Older revision		Revision as of 12:58, 15 February 2022
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	{{Verses in Jude 1}}		{{Verses in Jude 1}}
	* '''[[Jude 1:5 Greek NT: Beza's Textus Receptus (1598)\|ΙΟΥΔΑ 1:5]]''' Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας ὑμᾶς ἅπαξ τοῦτο, ὅτι ~~κύριος~~ λαὸν ἐκ γῆς Αἰγύπτου σώσας, τὸ δεύτερον τοὺς μὴ πιστεύσαντας ~~ἀπώλεσε~~.		* '''[[Jude 1:5 Greek NT: Beza's Textus Receptus (1598)\|ΙΟΥΔΑ 1:5]]''' [[5279\|Ὑπομνῆσαι]] [[1161\|δὲ]] [[5209\|ὑμᾶς]] [[1014\|βούλομαι]], [[1491\|εἰδότας]] [[5209\|ὑμᾶς]] [[530\|ἅπαξ]] [[5124\|τοῦτο]], [[3754\|ὅτι]] [[3588\|ὁ]] [[2962\|Κύριος]], [[2992\|λαὸν]] [[1537\|ἐκ]] [[1093\|γῆς]] [[125\|Αἰγύπτου]] [[4982\|σώσας]], [[3588\|τὸ]] [[1208\|δεύτερον]] [[3588\|τοὺς]] [[3361\|μὴ]] [[4100\|πιστεύσαντας]] [[622\|ἀπώλεσεν]].

	{{Textus Receptus 1598 Footer}}		{{Textus Receptus 1598 Footer}}
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	{{King James Version Pure Cambridge Edition Footer}}		{{King James Version Pure Cambridge Edition Footer}}

	* '''[[Jude 1:5 King James Version 2016\|Jude 1:5]]''' [[1014\|Therefore]] [[1161\|I]] [[1014\|want to]] remind you, although you once knew this, that the Lord, having saved the people out of the land of Egypt, afterward destroyed those who did not believe.		* '''[[Jude 1:5 King James Version 2016\|Jude 1:5]]''' [[1014\|Therefore]] [[1161\|I]] [[1014\|want to]] [[5279\|remind]] [[5209\|you]], [[5209\|although you]] [[530\|once]] [[1492\|knew]] [[5124\|this]], [[3754\|that]] [[3588\|the]] [[2962\|Lord]], [[4982\|having saved]] [[2992\|the people]] [[1537\|out of]] [[1093\|the land]] [[125\|of Egypt]], [[1208\|afterward]] [[622\|destroyed]] [[4100\|those who did]] [[3361\|not]] [[4100\|believe]].

	{{King James Version 2016 Edition}}		{{King James Version 2016 Edition}}

Nick at 12:53, 15 February 2022

2022-02-15T12:53:42Z

← Older revision		Revision as of 12:53, 15 February 2022
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	====“Jesus” or “Lord”?====		====“Jesus” or “Lord”?====
	The first reading from the [[Editio Critica Maior]] ([[ECM]]) which utilized the [[Coherence-Based Genealogical Method]] ([[CBGM]]) was in the Nestle-Aland 28th Edition here in Jude 1:5. The NA28 lists 33 changes from the NA27 (pp. 50-51). Most of these are minor except here in Jude and [[2 Peter 3:10]]. The NA28 inserts the word “Jesus” rather than the Textus Receptus reading of “Lord.” ~~While~~ the NA28 was published in 2013, the change was anticipated by the ESV editorial committee which changed the words in English:		The first reading from the [[Editio Critica Maior]] ([[ECM]]) which utilized the [[Coherence-Based Genealogical Method]] ([[CBGM]]) was in the Nestle-Aland 28th Edition here in Jude 1:5. The NA28 lists 33 changes from the NA27 (pp. 50-51). Most of these are minor except here in Jude and [[2 Peter 3:10]]. The NA28 inserts the word “Jesus” rather than the Textus Receptus reading of “Lord.” The reading of “Jesus” is supported by Alexandrinus and Vaticanus (as well as 33 81 and 2344). See also the Latin Vulgate, and thus also the Douay-Rheims Bible. Ἰησοῦς was adopted by the ESV Committee eleven years before the NA28 was published. The 2001 ESV was published four years before the publication of Installment 4 of the text (2–3 John, Jude) of the ECM1 Catholic Epistles in 2005, which also adopted Ἰησοῦς before the NA28 in 2012 or the ECM2 of the Catholic Epistles in 2013. So while the NA28 was published in 2012, and the preface to the ESV states that it follows the NA28, the change was anticipated by the ESV editorial committee which changed the words in English in 2001:

	* I will therefore put you in remembrance, though ye once knew this, how that '''<u>the Lord</u>''', having saved the people out of Egypt, afterward destroyed them that believed not. (KJV)		* I will therefore put you in remembrance, though ye once knew this, how that '''<u>the Lord</u>''', having saved the people out of Egypt, afterward destroyed them that believed not. (KJV)
	* Now I want to remind you , although you once fully knew it, that '''<u>Jesus</u>''' who saved a people out of the land of Egypt, afterward destroyed those who did not believe. (ESV)		* Now I want to remind you , although you once fully knew it, that '''<u>Jesus</u>''' who saved a people out of the land of Egypt, afterward destroyed those who did not believe. (ESV)

	~~The reading of “Jesus” is supported by Alexandrinus and Vaticanus (as well as 33 81 and 2344). See also the Latin Vulgate, and thus also the Douay-Rheims Bible.~~

	* Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας [ὑμᾶς] πάντα ὅτι [ὁ] κύριος ἅπαξ λαὸν ἐκ γῆς Αἰγύπτου σώσας τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν, (UBS4)		* Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας [ὑμᾶς] πάντα ὅτι [ὁ] κύριος ἅπαξ λαὸν ἐκ γῆς Αἰγύπτου σώσας τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν, (UBS4)
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	:Despite the weighty attestation supporting Ἰησοῦς (A B 33 81 322 323 424c 665 1241 1739 1881 2298 2344 vg cop, bo eth Origen Cyril Jerome Bede; ὁ Ἰησοῦς 88 915), a majority of the Committee was of the opinion that the reading was difficult to the point of impossibility, and explained its origin in terms of transcriptional oversight (ΚΧ being taken for ΙΧ). It was also observed that nowhere else does the author employ Ἰησοῦς alone, but always Ἰησοῦς Χριστός. The unique collocation θεὸς Χριστός read by P72 (did the scribe intend to write θεοῦ χριστός, “God’s anointed one”?) is probably a scribal blunder; otherwise one would expect that Χριστός would be represented also in other witnesses. The great majority of witnesses read ὁ before κύριος, but on the strength of its absence from א Ψ and the tendency of scribes to add the article, it was thought best to enclose ὁ within square brackets. [Critical principles seem to require the adoption of Ἰησοῦς, which admittedly is the best attested reading among Greek and versional witnesses (see above). Struck by the strange and unparalleled mention of Jesus in a statement about the redemption out of Egypt (yet compare Paul’s reference to Χριστός in 1 Cor 10:4), copyists would have substituted (ὁ) κύριος or ὁ θεός. It is possible, however, that (as Hort conjectured) “the original text had only ὁ, and that οτιο was read as οτιΙΧ and perhaps as οτιΚΧ” (“Notes on Select Readings,” ad loc.). <small>Metzger, B. M., & United Bible Societies. (1994). A textual commentary on the Greek New Testament, second edition a companion volume to the United Bible Societies' Greek New Testament (4th rev. ed.) (657). London; New York: United Bible Societies.</small>		:Despite the weighty attestation supporting Ἰησοῦς (A B 33 81 322 323 424c 665 1241 1739 1881 2298 2344 vg cop, bo eth Origen Cyril Jerome Bede; ὁ Ἰησοῦς 88 915), a majority of the Committee was of the opinion that the reading was difficult to the point of impossibility, and explained its origin in terms of transcriptional oversight (ΚΧ being taken for ΙΧ). It was also observed that nowhere else does the author employ Ἰησοῦς alone, but always Ἰησοῦς Χριστός. The unique collocation θεὸς Χριστός read by P72 (did the scribe intend to write θεοῦ χριστός, “God’s anointed one”?) is probably a scribal blunder; otherwise one would expect that Χριστός would be represented also in other witnesses. The great majority of witnesses read ὁ before κύριος, but on the strength of its absence from א Ψ and the tendency of scribes to add the article, it was thought best to enclose ὁ within square brackets. [Critical principles seem to require the adoption of Ἰησοῦς, which admittedly is the best attested reading among Greek and versional witnesses (see above). Struck by the strange and unparalleled mention of Jesus in a statement about the redemption out of Egypt (yet compare Paul’s reference to Χριστός in 1 Cor 10:4), copyists would have substituted (ὁ) κύριος or ὁ θεός. It is possible, however, that (as Hort conjectured) “the original text had only ὁ, and that οτιο was read as οτιΙΧ and perhaps as οτιΚΧ” (“Notes on Select Readings,” ad loc.). <small>Metzger, B. M., & United Bible Societies. (1994). A textual commentary on the Greek New Testament, second edition a companion volume to the United Bible Societies' Greek New Testament (4th rev. ed.) (657). London; New York: United Bible Societies.</small>

	===Tommy Wasserman===		===[[Tommy Wasserman]]===
	A summary of Wasserman's argument:		[[Tommy Wasserman]] published his doctoral thesis on the text of Jude in 2006. A summary of Wasserman's argument:
			:[...] in quoting 1 Enoch 1:9 in Jude 14-15, the author of Jude adds the subject κυριος to the quotation. This is significant because no other witness to 1 Enoch 1:9 has κυριος as the subject, which gives a strong precedent for Jude having used the anarthrous κυριος again in the similar judgment context of verse 5.

	~~[...] in quoting 1 Enoch 1:9 in Jude 14-15, the author~~ of ~~Jude adds~~ the ~~subject κυριος~~ to the ~~quotation~~. ~~This is significant because no other witness~~ to ~~1 Enoch 1:9 has κυριος as the subject~~, ~~which gives a strong precedent for~~ Jude ~~having used~~ the ~~anarthrous κυριος again~~ in ~~the similar judgment context of verse 5~~.		===Myths and Mistakes===
			A number of scholars even mention that P72 appears to have a noticeable tendency to change the text in order to emphasize the divinity of Jesus. James R. Royse writes of P72, “We seem to be compelled, therefore, to conclude that here too [at Jude 5] the scribe has deliberately introduced a reading in order to ascribe Deity to Christ.”

	==Greek==		==Greek==

Nick: /* Bruce Metzger */

2022-02-15T12:15:32Z

Bruce Metzger

← Older revision		Revision as of 12:15, 15 February 2022
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	===Bruce Metzger===		===Bruce Metzger===
	:Despite the weighty attestation supporting Ἰησοῦς (A B 33 81 322 323 424c 665 1241 1739 1881 2298 2344 vg cop, bo eth Origen Cyril Jerome Bede; ὁ Ἰησοῦς 88 915), a majority of the Committee was of the opinion that the reading was difficult to the point of impossibility, and explained its origin in terms of transcriptional oversight (ΚΧ being taken for ΙΧ). It was also observed that nowhere else does the author employ Ἰησοῦς alone, but always Ἰησοῦς Χριστός. The unique collocation θεὸς Χριστός read by P72 (did the scribe intend to write θεοῦ χριστός, “God’s anointed one”?) is probably a scribal blunder; otherwise one would expect that Χριστός would be represented also in other witnesses. The great majority of witnesses read ὁ before κύριος, but on the strength of its absence from א Ψ and the tendency of scribes to add the article, it was thought best to enclose ὁ within square brackets. [Critical principles seem to require the adoption of Ἰησοῦς, which admittedly is the best attested reading among Greek and versional witnesses (see above). Struck by the strange and unparalleled mention of Jesus in a statement about the redemption out of Egypt (yet compare Paul’s reference to Χριστός in 1 Cor 10:4), copyists would have substituted (ὁ) κύριος or ὁ θεός. It is possible, however, that (as Hort conjectured) “the original text had only ὁ, and that οτιο was read as οτιΙΧ and perhaps as οτιΚΧ” (“Notes on Select Readings,” ad loc.). <small>Metzger, B. M., & United Bible Societies. (1994). A textual commentary on the Greek New Testament, second edition a companion volume to the United Bible Societies' Greek New Testament (4th rev. ed.) (657). London; New York: United Bible Societies.</small>		:Despite the weighty attestation supporting Ἰησοῦς (A B 33 81 322 323 424c 665 1241 1739 1881 2298 2344 vg cop, bo eth Origen Cyril Jerome Bede; ὁ Ἰησοῦς 88 915), a majority of the Committee was of the opinion that the reading was difficult to the point of impossibility, and explained its origin in terms of transcriptional oversight (ΚΧ being taken for ΙΧ). It was also observed that nowhere else does the author employ Ἰησοῦς alone, but always Ἰησοῦς Χριστός. The unique collocation θεὸς Χριστός read by P72 (did the scribe intend to write θεοῦ χριστός, “God’s anointed one”?) is probably a scribal blunder; otherwise one would expect that Χριστός would be represented also in other witnesses. The great majority of witnesses read ὁ before κύριος, but on the strength of its absence from א Ψ and the tendency of scribes to add the article, it was thought best to enclose ὁ within square brackets. [Critical principles seem to require the adoption of Ἰησοῦς, which admittedly is the best attested reading among Greek and versional witnesses (see above). Struck by the strange and unparalleled mention of Jesus in a statement about the redemption out of Egypt (yet compare Paul’s reference to Χριστός in 1 Cor 10:4), copyists would have substituted (ὁ) κύριος or ὁ θεός. It is possible, however, that (as Hort conjectured) “the original text had only ὁ, and that οτιο was read as οτιΙΧ and perhaps as οτιΚΧ” (“Notes on Select Readings,” ad loc.). <small>Metzger, B. M., & United Bible Societies. (1994). A textual commentary on the Greek New Testament, second edition a companion volume to the United Bible Societies' Greek New Testament (4th rev. ed.) (657). London; New York: United Bible Societies.</small>

			===Tommy Wasserman===
			A summary of Wasserman's argument:

			[...] in quoting 1 Enoch 1:9 in Jude 14-15, the author of Jude adds the subject κυριος to the quotation. This is significant because no other witness to 1 Enoch 1:9 has κυριος as the subject, which gives a strong precedent for Jude having used the anarthrous κυριος again in the similar judgment context of verse 5.

	==Greek==		==Greek==

Nick at 12:11, 15 February 2022

2022-02-15T12:11:08Z

← Older revision		Revision as of 12:11, 15 February 2022
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	* I will therefore put you in remembrance, though ye once knew this, how that '''<u>the Lord</u>''', having saved the people out of Egypt, afterward destroyed them that believed not. (KJV)		* I will therefore put you in remembrance, though ye once knew this, how that '''<u>the Lord</u>''', having saved the people out of Egypt, afterward destroyed them that believed not. (KJV)
	* Now I want to remind you , although you once fully knew it, that '''<u>Jesus</u>''' who saved a people out of the land of Egypt, afterward destroyed those who did not believe. (ESV)		* Now I want to remind you , although you once fully knew it, that '''<u>Jesus</u>''' who saved a people out of the land of Egypt, afterward destroyed those who did not believe. (ESV)

			The reading of “Jesus” is supported by Alexandrinus and Vaticanus (as well as 33 81 and 2344). See also the Latin Vulgate, and thus also the Douay-Rheims Bible.

			* Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας [ὑμᾶς] πάντα ὅτι [ὁ] κύριος ἅπαξ λαὸν ἐκ γῆς Αἰγύπτου σώσας τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν, (UBS4)
			* Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας [ὑμᾶς] πάντα ὅτι [ὁ] κύριος ἅπαξ λαὸν ἐκ γῆς Αἰγύπτου σώσας τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν, (NA27)
			* Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας ὑμᾶς ἅπαξ πάντα ὅτι Ἰησοῦς λαὸν ἐκ γῆς Αἰγύπτου σώσας τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν, (NA28)

	[[Epistle of Jude\|Jude 1:5]]		[[Epistle of Jude\|Jude 1:5]]
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	: απαξ τουτο υμας οτι ο κυριος — 0142		: απαξ τουτο υμας οτι ο κυριος — 0142

			===Bruce Metzger===
			:Despite the weighty attestation supporting Ἰησοῦς (A B 33 81 322 323 424c 665 1241 1739 1881 2298 2344 vg cop, bo eth Origen Cyril Jerome Bede; ὁ Ἰησοῦς 88 915), a majority of the Committee was of the opinion that the reading was difficult to the point of impossibility, and explained its origin in terms of transcriptional oversight (ΚΧ being taken for ΙΧ). It was also observed that nowhere else does the author employ Ἰησοῦς alone, but always Ἰησοῦς Χριστός. The unique collocation θεὸς Χριστός read by P72 (did the scribe intend to write θεοῦ χριστός, “God’s anointed one”?) is probably a scribal blunder; otherwise one would expect that Χριστός would be represented also in other witnesses. The great majority of witnesses read ὁ before κύριος, but on the strength of its absence from א Ψ and the tendency of scribes to add the article, it was thought best to enclose ὁ within square brackets. [Critical principles seem to require the adoption of Ἰησοῦς, which admittedly is the best attested reading among Greek and versional witnesses (see above). Struck by the strange and unparalleled mention of Jesus in a statement about the redemption out of Egypt (yet compare Paul’s reference to Χριστός in 1 Cor 10:4), copyists would have substituted (ὁ) κύριος or ὁ θεός. It is possible, however, that (as Hort conjectured) “the original text had only ὁ, and that οτιο was read as οτιΙΧ and perhaps as οτιΚΧ” (“Notes on Select Readings,” ad loc.). <small>Metzger, B. M., & United Bible Societies. (1994). A textual commentary on the Greek New Testament, second edition a companion volume to the United Bible Societies' Greek New Testament (4th rev. ed.) (657). London; New York: United Bible Societies.</small>
	==Greek==		==Greek==

Nick: /* “Jesus” or “Lord”? */

2022-02-15T11:50:51Z

“Jesus” or “Lord”?

← Older revision		Revision as of 11:50, 15 February 2022
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	The first reading from the [[Editio Critica Maior]] ([[ECM]]) which utilized the [[Coherence-Based Genealogical Method]] ([[CBGM]]) was in the Nestle-Aland 28th Edition here in Jude 1:5. The NA28 lists 33 changes from the NA27 (pp. 50-51). Most of these are minor except here in Jude and [[2 Peter 3:10]]. The NA28 inserts the word “Jesus” rather than the Textus Receptus reading of “Lord.” While the NA28 was published in 2013, the change was anticipated by the ESV editorial committee which changed the words in English:		The first reading from the [[Editio Critica Maior]] ([[ECM]]) which utilized the [[Coherence-Based Genealogical Method]] ([[CBGM]]) was in the Nestle-Aland 28th Edition here in Jude 1:5. The NA28 lists 33 changes from the NA27 (pp. 50-51). Most of these are minor except here in Jude and [[2 Peter 3:10]]. The NA28 inserts the word “Jesus” rather than the Textus Receptus reading of “Lord.” While the NA28 was published in 2013, the change was anticipated by the ESV editorial committee which changed the words in English:

	:I will therefore put you in remembrance, though ye once knew this, how that '''<u>the Lord</u>''', having saved the people out of Egypt, afterward destroyed them that believed not. (KJV)		* I will therefore put you in remembrance, though ye once knew this, how that '''<u>the Lord</u>''', having saved the people out of Egypt, afterward destroyed them that believed not. (KJV)
	:Now I want to remind you , although you once fully knew it, that '''<u>Jesus</u>''' who saved a people out of the land of Egypt, afterward destroyed those who did not believe. (ESV)		* Now I want to remind you , although you once fully knew it, that '''<u>Jesus</u>''' who saved a people out of the land of Egypt, afterward destroyed those who did not believe. (ESV)

	[[Epistle of Jude\|Jude 1:5]]		[[Epistle of Jude\|Jude 1:5]]

Nick: /* Commentary */

2022-02-15T11:50:00Z

Commentary

← Older revision		Revision as of 11:50, 15 February 2022
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	==Commentary==		==Commentary==
	~~====“Jesus” or “Lord”?====~~
	The first reading from the [[Editio Critica Maior]] ([[ECM]]) which utilized the [[Coherence-Based Genealogical Method]] ([[CBGM]]) was in the Nestle-Aland 28th Edition here in Jude 1:5. The NA28 lists 33 changes from the NA27 (pp. 50-51). Most of these are minor except here in Jude and [[2 Peter 3:10]]. The NA28 inserts the word “Jesus” rather than the Textus Receptus reading of “Lord.” While the NA28 was published in 2013, the change was anticipated by the ESV editorial committee which changed the words in English:

	~~:I will therefore put you in remembrance, though ye once knew this, how that '''<u>the Lord</u>''', having saved the people out of Egypt, afterward destroyed them that believed not. (KJV)~~
	~~:Now I want to remind you , although you once fully knew it, that '''<u>Jesus</u>''' who saved a people out of the land of Egypt, afterward destroyed those who did not believe. (ESV)~~

	[[Epistle of Jude\|Jude 1:5]]		[[Epistle of Jude\|Jude 1:5]]
	: δε — P72 P78 ‭א A B K L 049 056 0142 0251 5 18 33 35 61 81 88 181 254 307 326 431 436 442 468 621 623 630 808 909 915 1067 1409 1505 1611 1678 1836 1837 1845 1875 2200 2344 2374 2805 𝔐 Lect		: δε — P72 P78 ‭א A B K L 049 056 0142 0251 5 18 33 35 61 81 88 181 254 307 326 431 436 442 468 621 623 630 808 909 915 1067 1409 1505 1611 1678 1836 1837 1845 1875 2200 2344 2374 2805 𝔐 Lect
Line 32:		Line 26:
	: ειδοτας — P72 A C Ψ 0251 5 6 33<sup>c</sup> 61 81 88 93 307 323 436 442 453 621 623 630 665 808 915 1067 1243 1409 1501 1505 1611 1678 1739 1845 1881 2200 2344 2805 𝑙<sup>''596''</sup> lat		: ειδοτας — P72 A C Ψ 0251 5 6 33<sup>c</sup> 61 81 88 93 307 323 436 442 453 621 623 630 665 808 915 1067 1243 1409 1501 1505 1611 1678 1739 1845 1881 2200 2344 2805 𝑙<sup>''596''</sup> lat
	: ειδοτας ημας — 2298		: ειδοτας ημας — 2298

			====“Jesus” or “Lord”?====
			The first reading from the [[Editio Critica Maior]] ([[ECM]]) which utilized the [[Coherence-Based Genealogical Method]] ([[CBGM]]) was in the Nestle-Aland 28th Edition here in Jude 1:5. The NA28 lists 33 changes from the NA27 (pp. 50-51). Most of these are minor except here in Jude and [[2 Peter 3:10]]. The NA28 inserts the word “Jesus” rather than the Textus Receptus reading of “Lord.” While the NA28 was published in 2013, the change was anticipated by the ESV editorial committee which changed the words in English:

			:I will therefore put you in remembrance, though ye once knew this, how that '''<u>the Lord</u>''', having saved the people out of Egypt, afterward destroyed them that believed not. (KJV)
			:Now I want to remind you , although you once fully knew it, that '''<u>Jesus</u>''' who saved a people out of the land of Egypt, afterward destroyed those who did not believe. (ESV)

	[[Epistle of Jude\|Jude 1:5]]		[[Epistle of Jude\|Jude 1:5]]