Now I want to remind you, although you once fully knew it, that Jesus, who saved a people out of the land of Egypt, afterward destroyed those who did not believe. Jude 5 (ESV)

Jude 5 is a fascinating textual variant in the New Testament, with significant theological and textual implications. The main issue concerns whether the original text refers to "Jesus" (Ἰησοῦς) or "Lord" (Κύριος) as the one who delivered Israel from Egypt.

1. Greek Manuscript Evidence

The most significant Greek manuscripts are divided on whether Jude originally wrote "Jesus" or "Lord":

• "Jesus" (Ἰησοῦς): Found in some of the earliest and most reliable manuscripts, such as:
  • Codex Alexandrinus (A)
  • Codex Vaticanus (B)
  • Codex Sinaiticus (א)
  • Papyrus 72 (P⁷²), the earliest manuscript of Jude
  • A few other witnesses, including certain versions of the Vulgate and Coptic translations.
• "Lord" (Κύριος): Also found in important manuscripts, though it appears to be a later correction in some:
  • Codex Ephraemi Rescriptus (C)
  • Some Byzantine manuscripts (though not all)
  • A number of Latin versions.

There are even some manuscripts that read "God" (Θεός), but this is considered an even later development and is poorly attested.

2. Internal Evidence and Context

• The argument for "Jesus" is compelling because the New Testament frequently attributes Old Testament divine actions to Christ (e.g., 1 Corinthians 10:4, which says "the Rock was Christ"). This reading aligns with the early Christian understanding of Christ’s pre-existence and involvement in redemptive history.
• The argument for "Lord" is that Jude often references divine judgment in the Old Testament, and using "Lord" could refer to Yahweh generally rather than a specific person of the Trinity.

However, it is much more likely that a scribe would change "Jesus" to "Lord" rather than the reverse. The idea of explicitly naming "Jesus" as the one who led Israel out of Egypt might have seemed unusual or theologically difficult for some scribes, which could have motivated them to alter it to "Lord."

3. Modern Translations

• ESV, CSB, NET, NLT, NIV (2011), and NAB: Translate the passage as "Jesus" based on the strongest manuscript evidence.
• KJV, NKJV, NASB (1995), and early NIV editions: Use "Lord," following the Byzantine and later manuscript traditions.

4. Theological Significance

If "Jesus" is the correct reading, this verse is a powerful affirmation of Christ’s deity and preexistence, directly attributing the Exodus deliverance to Him. This would align well with other passages where Jesus is depicted as active in Old Testament events (e.g., John 8:58, Hebrews 11:26, and 1 Corinthians 10:9).

If "Lord" is original, it still conveys divine action but does not make an explicit Christological statement. However, given the overall theology of the New Testament, the verse would still be consistent with Christ’s preexistent work.

5. Most Likely Reading

Given the manuscript evidence, scribal tendencies, and theological coherence, the most likely original reading is "Jesus" (Ἰησοῦς). The fact that the earliest and most reliable manuscripts support this reading, along with the difficulty of a scribe introducing "Jesus" in this context, strongly suggests its authenticity.