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CHAPTER 1
ἡγιασμένοις ] Rec. after K L P, etc.; instead of this ἠγαπημένοις , in A B à , 5, al., Syr. utr. Erp. Copt. etc., Orig. Eph., is adopted by Lachm. and Tisch. It is true that there are exegetical difficulties connected with the latter reading, but it is too strongly defended by authorities to be on that account considered spurious. Reiche, Schott, Hofmann have declared for it, Wiesinger against it; Brückner is undecided.
Jud_1:3. τῆς κοινῆς σωτηρίας ] Rec. after K L P, al.; Tisch. 7 has retained this reading; Lachm. and Tisch. 8, on the contrary, read κοινῆς ἡμῶν σωτηρίας , for which A B C à , 5, al., Syr. Erp. Sahid. Theoph. Lucif. testify. The weight of authorities is in favour of this latter reading; it is possible that ἡμῶν was omitted, in order to give to the idea a universal character.
Jud_1:4. Instead of the usual form χάριν , Lachm. and Tisch., after A B, read χάριτα , which occurs in classical writers only among the poets (see Buttmann, Ausf. gr. Sprachl. § 44. Anm. 1) [E. T. 13].
τὸν μόνον δεσπότην καὶ κύριον ἡμῶν Ἰ . Χρ ., with Griesbach, Scholz, Tittmann, Lachm. Tisch., after the testimonies of A B C 10, à , Lect. 1, 3, Erp. Copt. Sahid. etc., Eph. Didym. Chrys.
The Rec. has after δεσπότην the word Θεόν (in K L P, etc., Syr. utr. Thph.), which, however, is a later addition, the more definitely to distinguish δεσπότην from κύριον ἡμῶν . In later MSS. many other variations are found, namely: Θεὸν καὶ δεσπότην τὸν κύρ . ἡμ . Ἰ . Χρ ., or δεσπότην καὶ Θεὸν τὸν κύρ . ἡμ . Ἰ . Χρ ., or Θεὸν δεσπότην καὶ κύρ . ἡμ . Ἰ . Χρ .
Jud_1:5. After εἰδότας the Rec. has ὑμᾶς ; Lachm. and Tisch. have omitted it; it is wanting in A B C** several min. etc., but is found in K L à , etc. It may have been omitted on account of the preceding ὑμᾶς .
τοῦτο (Rec. after K L, etc.) appears to be an explanatory correction instead of the original πάντα , for which A B C** à , etc., Vulg. etc., testify; also Reiche considers πάντα as the original reading. à has ἅπαξ after κύριος , so also several versions, yet after ὅτι κύριος . Two reasons co-operated for this displacement: (1) because ἅπαξ did not appear to suit εἰδότας , and (2) because the following τὸ δεύτερον appeared to require a word corresponding with σώσας . Tisch. on this observes: quae quidem lectio omnino praeferenda esset alteri, nisi incredibile esset ἅπαξ locum post εἰδότας a quopiam correctore nactum esse. Reiche remarks: loco, quem vulgo occupat, testium auctoritate servari debet.
The Rec. ὁ κύριος is found in K L, most min. some vss. and Fathers; Tisch. 7 has retained it; Tisch. 8 reads, after C* à , κύριος without the article. A B, several min. etc., have Ἰησοῦς instead of κύριος (on this Tisch. 8 remarks: articulum om. et A B et reliqui qui Ἰησοῦς praebent); Lachm. and Buttm. have adopted ὁ Ἰησοῦς ; C** and Lucif. read ὁ Θεός . The reading Ἰησοῦς (instead of κύριος ) is indeed very strange, but might for this reason be changed into the other readings.
Jud_1:6. Instead of τε after ἀγγέλους (Tisch.), A, some min. etc., have δέ . Lachm. has δέ in the text-edition; but, on the other hand, in the larger edition he has rightly again adopted τε .
Jud_1:7. τούτοις τρόπον ] Rec. after K L, etc.; a correction instead of τρόπον τούτοις (Lachm. Tisch.) in A B C à , many min. etc.
Jud_1:9. Instead of ὁ δὲ Μιχ . ὁ ἀρχάγγελος , ὅτε , Lachm., against the testimony of A C K L à , etc., has adopted, after B, ὅτε Μιχ . ὁ ἀρχ . τότε .
Jud_1:12. A B, 13, al., m. edd. Syr. utr. (Copt.?) etc., read after οὗτοί εἰσιν the relative οἱ , which Griesbach considers as probably genuine, and Lachm. and Tisch. have rightly adopted into the text;1[5] the omission must be considered as an explanatory correction.
ἀγάπαις ] instead of which A C and some min. read ἀπάταις ; a correction after 2Pe_2:13.
ὑμῶν ] Lachm. has in the small edition αὐτῶν , after A, etc., but in the larger edition the Rec. ὑμῶν , which is sufficiently attested by B C K L à , etc.; the reading αὐτῶν , which Stier without reason considers as original, is explained from 1Pe_2:13.
Instead of ὑπὸ ἀνέμων , à reads παντὶ ἀνέμω ; an evident correction.
παραφερόμεναι ] is already by Griesb. Scholz, etc., after almost all authorities, rightly adopted into the text instead of the Rec. ΠΕΡΙΦΕΡΌΜΕΝΑΙ .
Jud_1:13. ἌΓΡΙΑ ΚΎΜΑΤΑ is in à instead of ΚΎΜΑΤΑ ἌΓΡΙΑ , which is attested by all authorities.
Buttmann has, after B, adopted ΠΛΑΝῆΤΕς instead of ΠΛΑΝῆΤΑΙ , and ΖΌΦΟς instead of Ὁ ΖΌΦΟς ; as the other authorities, so also à testifies for the reading of the Rec.
εἰς αἰῶνα ] after A B C à , etc., instead of the Rec. ΕἸς ΤῸΝ ΑἸῶΝΑ .
Jud_1:14. Instead of the form ΠΡΟΕΦΉΤΕΥΣΕ , attested by almost all authorities, Tisch. has, after B*, adopted ἘΠΡΟΦΉΤΕΥΣΕ .
ἉΓΊΑΙς ΜΥΡΙΆΣΙΝ ] after A B K L, etc., instead of the Rec. μυριάσιν ἁγίαις in C; in à the reading is μυριάσιν ἁγίων ἀγγέλων .
Jud_1:15. ἐλέγξαι ] after A B C K L à , etc., instead of the Rec. ἘΞΕΛΈΓΞΑΙ .
After ἈΣΕΒΕῖς the Rec. has αὐτῶν , found in K L, some min. vss. and Fathers; retained by Tischendorf,[6] and defended by Reiche; on the other hand, it is wanting in A B C (Lachm.); its spuriousness is scarcely to be doubted.
ἀσεβείας αὐτῶν is wanting in à ; ἀσεβείας in C; the omission is easily explained.
Tisch. 8 inserts after τῶν σκληρῶν the word λόγων , after C à , and many min.; it is wanting in most authorities (Tisch. 7); it appears to have been added from a regard to the preceding τῶν ἔργων .
Jud_1:18. After ἔλεγον ὑμῖν Tisch. 7, after A C K L, etc., has ὅτι (Rec.); Tisch. 8 has omitted it after B L* à ; so also Lachm. in his larger edition, but hardly correctly.
Instead of the Rec. ἐν ἐσχάτῳ χρόνῳ (K L P, some min. and Oecumenius), which is an explanatory correction, Lachm. and Tisch. have rightly adopted ἐπʼ ἐσχάτου τοῦ χρόνου ; the article τοῦ is found in A à , al., etc.; its omission is easily explained, because ἘΣΧΆΤΟΥ was taken for an adjective.
ἜΣΟΝΤΑΙ ] Whilst Lachm. in his small edition instead of it reads ἘΛΕΎΣΟΝΤΑΙ , he has in the large edition rightly adopted the reading of the Rec. The reading ἐλεύσονται (in A C** etc.) is a correction after 2Pe_3:3. à has primo manu ἜΣΟΝΤΑΙ ; on the other hand corrected ἘΛΕΎΣΟΝΤΑΙ .
Jud_1:19. After ἈΠΟΔΙΟΡΊΖΟΝΤΕς the Rec. has ἑαυτοῖς (C, Vulg. Aug.); an evident correction.
Jud_1:20. Instead of the Rec. τῇ ἁγιωτ . ὑμῶν πίστει ἐποικοδομοῦντες ἑαυτούς (K L P, al., pl. Syr. etc.), Lachm. and Tisch. read ἘΠΟΙΚΟΔΟΜΟῦΝΤΕς ἙΑΥΤ . Τῇ ἉΓ . ὙΜ . Π . (A B C à , al., several vss. etc.).
Jud_1:22-23. The readings are here very various. The Rec. has ΚΑῚ ΟὝς ΜῈΝ ἘΛΕΕῖΤΕ ΔΙΑΚΡΙΝΌΜΕΝΟΙ · ΟὝς ΔῈ ἘΝ ΦΌΒῼ ΣΏΖΕΤΕ , ἘΝ ΤΟῦ ΠΥΡῸς ἉΡΠΆΖΟΝΤΕς . This reading is found in K L P (only ΤΟῦ before ΠΥΡΌς is omitted); A reads ΚΑῚ ΟὝς ΜῈΝ ἘΛΈΓΧΕΤΕ ΔΙΑΚΡΙΝΟΜΈΝΟΥς , ΟὝς ΔῈ ΣΏΖΕΤΕ ἘΚ ΠΥΡῸς ἉΡΠΆΖΟΝΤΕς , ΟὝς ΔῈ ἘΛΕΕῖΤΕ ἘΝ ΦΌΒῼ ; Lachm. and Tisch. have adopted this reading, only that instead of ἘΛΕΕῖΤΕ they read, with B: ἘΛΕᾶΤΕ .
B deviates in this, that in Jud_1:22 it reads not ἘΛΈΓΧΕΤΕ , but ἘΛΕᾶΤΕ (so also à ); in Jud_1:23 it omits the first ΟὝς ΔΈ , and instead of ἘΛΕΕῖΤΕ has the form ἘΛΕᾶΤΕ ; C agrees on the whole with A, yet C** has in Jud_1:22 ἘΛΕᾶΤΕ , as B, and in Jud_1:23 the words ΟὝς ΔῈ ἘΛΕΕῖΤΕ are wanting in C. The reading of A is held as the original by Brückner, Wiesinger, Schott, Reiche, because the other readings can be most easily explained from it; Hofmann, on the contrary, prefers the reading in à , which is found also in B, only with the inadvertent omission of the words ΟὝς ΔΈ after ΔΙΑΚΡΙΝΟΜΈΝΟΥς ; whilst de Wette thinks that the original reading is preserved in C. The reading in B probably lies at the foundation of the reading in K L P; the twofold ἘΛΕᾶΤΕ was naturally objectionable, and therefore the words ΟὝς ΔῈ ἘΛΕᾶΤΕ were left out, ΔΙΑΚΡΙΝΟΜΈΝΟΥς changed into the nominative, and ἘΝ ΦΌΒῼ placed before ΣΏΖΕΤΕ . For further observations, see the exposition.
Jud_1:24. Instead of ὙΜᾶς (ed. Elz.; A C L à , al., perm. several vss. Theoph. etc., Lachm. Tisch. 8), Tisch. 7 had, after K P, al., etc., hardly correctly adopted ΑὐΤΟΎς ; A has ἩΜᾶς .
Jud_1:25. ΜΌΝῼ ΘΕῷ is correctly adopted by Griesbach, after A B C à , 6, al., Syr., etc., instead of the Rec. ΜΌΝῼ ΣΟΦῷ ΘΕῷ ; ΣΟΦῷ is evidently borrowed from Rom_16:27, and is without reason defended by Reiche.
ΔΙᾺ ἸΗΣΟῦ ΧΡΙΣΤΟῦ ΚΥΡΊΟΥ ἩΜῶΝ is likewise adopted by Griesbach (after A B C, etc.), whilst the words are wanting in the Rec.
The Rec. between ΔΌΞΑ and ΜΕΓΑΛΩΣΎΝΗ has ΚΑΊ after K L P, etc., which is correctly omitted by recent critics; on the other hand, the words ΠΡῸ ΠΑΝΤῸς ΤΟῦ ΑἸῶΝΟς , wanting in the Rec., are attested by almost all authorities.
The subscription of the Epistle is in B: Ἰούδα ; in C: Ἰούδα ἐπιστολὴ καθολική ; and in A: Ἰούδα ἐπιστολή .
[5] 1 Reiche incorrectly observes that Buttmann has not adopted οἱ , and has adduced B as a witness for the reading of the Rec. On account of the difficulty which the article presents, Reiche considers the reading of the Rec. as the original.
[6] Tisch. 8 has it likewise in the text, although he says in the notes: omisimus cum A B C à , etc.