Jesus Saved A People Out Of Egypt

Formal Equivalence (Word-For-Word)

  • Received Text (Textus Receptus)

    5 I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.

    7 Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. — Jude 1:5,7 KJV (48.83% / 66.58%)

    5 But I want to remind you, though you once knew this, that the Lord, having saved the people out of the land of Egypt, afterward destroyed those who did not believe.

    7 as Sodom and Gomorrah, and the cities around them in a similar manner to these, having given themselves over to sexual immorality and gone after strange flesh, are set forth as an example, suffering the [a]vengeance of eternal fire. — Jude 1:5,7 NKJV (60.32% / 65.21%)

  • Majority Text

    5 Now I desire to remind you, though you already know this, that the Lord, having saved a people out of the land of Egypt, afterward destroyed those who didn’t believe.

    7 Even as Sodom and Gomorrah and the cities around them, having in the same way as these given themselves over to sexual immorality and gone after strange flesh, are shown as an example, suffering the punishment of eternal fire. — Jude 1:5,7 WEB (World English Bible)

  • Critical Text

    5 Now I want to remind you, though you know all things, that Jesus, having once saved a people out of the land of Egypt, subsequently destroyed those who did not believe.

    7 just as Sodom and Gomorrah and the cities around them, having indulged in the same way as these in gross sexual immorality and having gone after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire. — Jude 1:5,7 LSB (NASB ‘95 61.65% / 67.99%)

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

    7 just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire,[a] serve as an example by undergoing a punishment of eternal fire. — Jude 1:5,7 ESV (62.36% / 68.74%)

Dynamic Equivalence (Thought-For-Thought)

  • Critical Text

    5 So I want to remind you, though you already know these things, that Jesus[a] first rescued the nation of Israel from Egypt, but later he destroyed those who did not remain faithful.

    7 And don’t forget Sodom and Gomorrah and their neighboring towns, which were filled with immorality and every kind of sexual perversion. Those cities were destroyed by fire and serve as a warning of the eternal fire of God’s judgment. — Jude 1:5,7 NLT (70.08% / 39.90%)

    5 Though you already know all this, I want to remind you that the Lord[a] at one time delivered his people out of Egypt, but later destroyed those who did not believe.

    7 In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire. — Jude 1:5,7 NIV (67.20% / 53.10%) a. Jude 1:5 Some early manuscripts Jesus

    5 Now I desire to remind you (even though you have been fully informed of these facts[a] once for all[b]) that Jesus,[c] having saved the[d] people out of the land of Egypt, later[e] destroyed those who did not believe.

    7 So also[a] Sodom and Gomorrah and the neighboring towns,[b] since they indulged in sexual immorality and pursued unnatural desire[c] in a way similar to[d] these angels,[e] are now displayed as an example by suffering the punishment of eternal fire. — Jude 1:5,7 NET (66.28% / 53.94%)

  • NET Bible Translator Notes

    b. Jude 1:5 NET tc The textual history of Jude 5 is quite complex for two separate but overlapping problems. There are different ways to group these. The NA28 apparatus, for example, lists 13 variants for “(…once for all) that Jesus, having saved the people.” The tc notes will treat the clause separately from its subject. Here the clause will be treated; in the next tc note the subject will be. Some translations take ἅπαξ (hapax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (hoti) clause. The reading of NA27, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta hoti [ho] kurios hapax), suggests this interpretation (though with “the Lord” instead of “Jesus”). ἅπαξ is found before λαόν (laon) as part of the ὅτι clause in א C* Ψ 88 442 630 1241 1243 1505 1611 1739txt 1846 1881 2492 co. But the particle is found before the ὅτι clause in most witnesses, including several significant ones (P72 A B C2 5 33 81 307 436 623 642 1175 1735 [1739v.l.] 2344 M vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, sōsas). The NA28 text now has the adverb before the ὅτι-clause, just as the Greek text behind the NET translation does.sn In this translation, Jude is stressing that the readers have been informed once for all of the OT illustrations he is about to mention. Where would they get this information? Most likely from having read 2 Peter. Earlier Jude used the same adverb to indicate that these believers had a written record of the faith. This seems to be his implication here, too. Thus, for the second time Jude is appealing to the written documents of the early church as authoritative as opposed to the messages of the false teachers. As the 1st century began to draw to a close, the early church found itself increasingly dependent on the letters and gospels of the apostles and their associates. Once those apostles died, false apostles and false teachers sprang up, like wolves in sheep’s clothing (cf. Acts 20:29-30). To combat this, some of the latest books of the NT stressed the authority of what had been written (so Hebrews, Jude, Ephesians, 1 John). Although these writers anticipated the return of the Lord, they also braced their audiences for a delay of the parousia (the second coming of Christ) by suggesting that when they were gone the NT documents should guide them.

    c. Jude 1:5 NET tc The reading ᾿Ιησοῦς (Iēsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel (the NA27 has “the Lord” instead of “Jesus”). However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 88 322 424c 665 915 1241 (1735: “the Lord Jesus”) 1739 1881 2298 2344 vg co eth Or1739mg Cyr Hier Bede), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (theos, “God”) for ᾿Ιησοῦς (though P72 has the intriguing reading θεὸς Χριστός [theos Christos, “God Christ”] for ᾿Ιησοῦς). As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate. The NA28 text now also reads Ιησοῦς. For defense of this reading, see Philipp Bartholomä, “Did Jesus Save the People out of Egypt: A Re-examination of a Textual Problem in Jude 5, ” NovT 50 (2008): 143-58.sn The construction our Master and Lord, Jesus Christ in v. 4 follows Granville Sharp’s rule (see note on Lord). The construction strongly implies the deity of Christ. This is followed by a statement that Jesus was involved in the salvation (and later judgment) of the Hebrews. He is thus to be identified with the Lord God, Yahweh. Verse 5, then, simply fleshes out what is implicit in v. 4.

    c. Jude 1:7 NET tn Grk “strange flesh.” This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of ἕτερος (heteros; “strange,” “other”). When this is to be distinguished from ἄλλος (allos, “another”) it suggests “another of a different kind.” If so, would that properly describe homosexual behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.” However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ἐκπορνεύσασαι (ekporneusasai, “having indulged in sexual immorality”) and ἀπελθοῦσαι (apelthousai, “having pursued”) have concord with “cities” (πόλεις, poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.

    e. Jude 1:7 NET tn “Angels” is not in the Greek text, but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

Messianic Bible translations

  • Critical Text

    5 Now I wish to remind you—though you have come to know all things—that the Lord,[a] once having saved a people out of the land of Egypt, afterward destroyed those who did not believe.

    [a] 7 In the same way as these angels, Sodom and Gomorrah and the cities around them—having given themselves over to sexual immorality and gone after a different sort of flesh—are displayed as an example, suffering the punishment of eternal fire.[b] — Jude 1:5,7 TLV (Tree of Life Version, Formal Equivalent) a. Jude 1:5 Some mss., say Yeshua; cf. 1 Cor. 10:4, 9.; a. Jude 1:7 cf. 2 Pet. 2:4.

    5 Since you already know all this, my purpose is only to remind you that Adonai, who once delivered the people from Egypt, later destroyed those who did not trust.

    7 And S’dom, ‘Amora and the surrounding cities, following a pattern like theirs, committing sexual sins and perversions, lie exposed as a warning of the everlasting fire awaiting those who must undergo punishment. — Jude 1:5,7 CJB (Complete Jewish Bible, Dynamic Equivalent)

Highly Idiomatic Translation / Paraphrase

  • Critical Text

    5-7 I’m laying this out as clearly as I can, even though you once knew all this well enough and shouldn’t need reminding. Here it is in brief: The Master saved a people out of the land of Egypt. Later he destroyed those who defected. And you know the story of the angels who didn’t stick to their post, abandoning it for other, darker missions. But they are now chained and jailed in a black hole until the great Judgment Day. Sodom and Gomorrah, which went to sexual rack and ruin along with the surrounding cities that acted just like them, are another example. Burning and burning and never burning up, they serve still as a stock warning. — Jude 1:5,7 MSG (The Message)

Conclusion

In these particular verses, only some Critical Text derived translations reflect that “Jesus, having once saved a people out of the land of Egypt, subsequently destroyed those who did not believe.” The Textus Receptus and Majority Text renders “the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.”.

Yet I have been Yahweh your God Since the land of Egypt; And you were not to know any god except Me, And there is no savior besides Me. — Hosea 13:4 LSB (NASB ‘95 61.65% / 67.99%)

And Yahweh rained on Sodom and Gomorrah brimstone and fire from Yahweh out of heaven, — Genesis 19:24 LSB (NASB ‘95 61.65% / 67.99%)

Jesus is proven to be Yahweh according to some of the oldest manuscripts.