\NormalFont\ShortTitle{Jude}

{\MT ΙΟΥΔΑ



\par }\OneChap {\SH Salutation
\par }
{\MM \VerseOne{1}Ἰούδας, Ἰησοῦ Χριστοῦ\FTNT{*}{{\FR 1:1 }{\FT{ιησου χριστου
{\BD{f}}{\SUP{35}} 𝕻{\SUP{72}}ℵA,B (65.2\%) RP,HF,OC,TR,NU ¦ ~ 21 (34.4\%) CP ¦ 2 (0.4\%)}}} δοῦλος, ἀδελφὸς δὲ Ἰακώβου, τοῖς ἐν Θεῷ Πατρὶ ἡγιασμένοις\FTNT{†}{{\FR 1:1 }{\FT{ηγιασμενοις
{\BD{f}}{\SUP{35}} (90.8\%) RP,HF,OC,TR,CP ¦ αγαπημενοις 𝕻{\SUP{72}}ℵA,B (9.2\%) NU [Is the Alexandrian variant not inferior?]}}} καὶ Ἰησοῦ Χριστῷ\FTNT{‡}{{\FR 1:1 }{\FT{χριστω
{\IT{rell}} ¦ χριστου (26.8\%) ¦ — (3\%)}}} τετηρημένοις, κλητοῖς·

\VS{2}Ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη.


\par }{\SH Why he is writing
\par }
{\PP \VS{3}Ἀγαπητοί, πᾶσαν σπουδὴν ποιούμενος γράφειν ὑμῖν περὶ τῆς κοινῆς σωτηρίας,\FTNT{§}{{\FR 1:3 }{\FT{σωτηριας
{\BD{f}}{\SUP{35}} (85.2\%) RP,HF,OC,TR,CP ¦ ημων 1 𝕻{\SUP{72}}A,B (10.6\%) NU ¦ υμων 1 (2.6\%) ¦ ημων ζωης (0.4\%) ¦ υμων ζωης (0.4\%) ¦ ημων 1 και ζωης ℵ (0.4\%) ¦ two others (0.4\%) ¦ ℵ has a conflation [The addition of the pronoun was a ‘natural’, but not necessary.]}}} ἀνάγκην ἔσχον γράψαι ὑμῖν παρακαλῶν ἐπαγωνίζεσθαι τῇ\FTNT{*}{{\FR 1:3 }{\FT{τη
{\IT{rell}} ¦ — CP}}} ἅπαξ παραδοθείσῃ τοῖς ἁγίοις πίστει.

\VS{4}Παρεισέδυσαν γάρ τινες ἄνθρωποι, οἱ πάλαι προγεγραμμένοι εἰς τοῦτο τὸ κρῖμα· ἀσεβεῖς, τὴν τοῦ Θεοῦ ἡμῶν χάριν\FTNT{†}{{\FR 1:4 }{\FT{χαριν
{\BD{f}}{\SUP{35}} ℵC (99.2\%) RP,HF,OC,TR,CP ¦ χαριτα 𝕻{\SUP{72}}A,B (0.8\%) NU [Another inferior Alexandrian variant; the proper form of the accusative is χαριν, occurring over 40 times in the NT. Χαριτα occurs only as an Alexandrian variant and even so only here and in Acts 24:27 (where they just dropped the sigma).]}}} μετατιθέντες εἰς ἀσέλγειαν καὶ τὸν μόνον Δεσπότην Θεόν, καὶ\FTNT{‡}{{\FR 1:4 }{\FT{δεσποτην θεον και
{\BD{f}}{\SUP{35}} (79.4\%) RP,HF,TR ¦ 1323 (2.6\%) ¦ ~ 231 τον (4\%) CP ¦ 23 (0.6\%) ¦ 13 (𝕻{\SUP{72}})ℵA,B,C (13\%) OC,NU ¦ 1 𝕻{\SUP{78}} (0.4\%) [Is the Alexandrian variant not inferior?]}}} Κύριον ἡμῶν Ἰησοῦν Χριστόν, ἀρνούμενοι.


\par }{\SH Examples from ancient history
\par }
{\PP \VS{5}Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας ὑμᾶς\FTNT{§}{{\FR 1:5 }{\FT{υμας
{\BD{f}}{\SUP{35}} ℵB (81.2\%) RP,HF,OC,TR,CP,[N]U ¦ — 𝕻{\SUP{72}}A,C (17.2\%) ¦ ημας (1.6\%) (N-A uses brackets, but UBS does not [corrected in the 4{\SUP{th}} ed.].)}}} ἅπαξ τοῦτο, ὅτι ὁ Κύριος\FTNT{*}{{\FR 1:5 }{\FT{απαξ τουτο οτι ο κυριος
{\BD{f}}{\SUP{35}} (79.4\%) RP,HF,OC,TR,CP ¦ 1235 (4.8\%) ¦ ~ 21345 (5.4\%) ¦ 1234 θεος (0.6\%) ¦ ~ παντα 3451 (3\%) [NU] ¦ ~ παντα 351 ℵ (0.4\%) ¦ ~ παντα 34 ιησους 1 (0.4\%) ¦ ~ παντα 3 ιησους 1 (2\%) ¦ ~ παντα 34 θεος 1 (1.2\%) ¦ 1 παντα 3 ιησους A,B (0.8\%) ¦ 1 παντα 34 θεος (1\%) ¦ 1 παντα 3 θεος χριστος 𝕻{\SUP{72}} ¦ five other variants (1\%) [The Alexandrians really had fun with this one.]}}} λαὸν ἐκ γῆς Αἰγύπτου σώσας, τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν.

\VS{6}Ἀγγέλους τε\FTNT{†}{{\FR 1:6 }{\FT{τε
{\IT{rell}} ¦ δε A (10.2\%)}}} τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχήν, ἀλλ᾿\FTNT{‡}{{\FR 1:6 }{\FT{αλλ
{\BD{f}}{\SUP{35}} C [50\%] ¦ αλλα 𝕻{\SUP{72}}ℵA,B [50\%] RP,HF,OC,TR,CP,NU}}} ἀπολιπόντας τὸ ἴδιον οἰκητήριον, εἰς κρίσιν μεγάλης ἡμέρας δεσμοῖς ἀϊδίοις ὑπὸ ζόφον τετήρηκεν.

\VS{7}Ὡς Σόδομα καὶ Γόμορρα, καὶ αἱ περὶ αὐτὰς πόλεις—τὸν ὅμοιον τούτοις τρόπον\FTNT{§}{{\FR 1:7 }{\FT{τουτοις τροπον
{\BD{f}}{\SUP{35}} (88.6\%) RP,HF,OC,TR,CP ¦ ~ 21 𝕻{\SUP{72}}ℵA,B,C (9\%) NU ¦ 1 (0.4\%) ¦ 2 (1.6\%) ¦ — (0.4\%)}}} ἐκπορνεύσασαι καὶ ἀπελθοῦσαι ὀπίσω σαρκὸς ἑτέρας—πρόκεινται δεῖγμα, πυρὸς αἰωνίου δίκην ὑπέχουσαι.


\par }{\SH Evil men are in the church
\par }
{\PP \VS{8}Ὁμοίως μέντοι καὶ οὗτοι ἐνυπνιαζόμενοι σάρκα μὲν μιαίνουσιν, κυριότητα δὲ ἀθετοῦσιν, δόξας δὲ βλασφημοῦσιν.

\VS{9}Ὁ δὲ Μιχαὴλ ὁ ἀρχάγγελος, ὅτε τῷ διαβόλῳ διακρινόμενος—διελέγετο περὶ τοῦ Μωσέως\FTNT{*}{{\FR 1:9 }{\FT{μωσεως
{\BD{f}}{\SUP{35}} A (60\%) HF,OC,TR ¦ μωυσεως 𝕻{\SUP{72}}ℵB,C (38.8\%) RP,NU ¦ μωυσεος CP ¦ ambiguous (1.2\%)}}} σώματος—οὐκ ἐτόλμησεν κρίσιν ἐπενεγκεῖν\FTNT{†}{{\FR 1:9 }{\FT{επενεγκειν
{\IT{rell}} ¦ υπενεγκειν (11.4\%) ¦ εξενεγκειν (0.4\%)}}} βλασφημίας, ἀλλ᾿\FTNT{‡}{{\FR 1:9 }{\FT{αλλ
{\IT{rell}} ¦ αλλα 𝕻{\SUP{72}}A,B (1\%) NU}}} εἶπεν, «Ἐπιτιμήσαι σοι\FTNT{§}{{\FR 1:9 }{\FT{σοι
{\IT{rell}} ¦ σε (4.4\%) CP}}} Κύριος.»

\VS{10}Οὗτοι δὲ ὅσα μὲν οὐκ οἴδασιν βλασφημοῦσιν, ὅσα δὲ φυσικῶς ὡς τὰ ἄλογα ζῷα ἐπίστανται—ἐν τούτοις φθείρονται.

\VS{11}Οὐαὶ αὐτοῖς, ὅτι τῇ ὁδῷ τοῦ Κάϊν ἐπορεύθησαν, καὶ τῇ πλάνῃ τοῦ Βαλαὰμ μισθοῦ ἐξεχύθησαν, καὶ τῇ ἀντιλογίᾳ τοῦ Κορὲ ἀπώλοντο.


\par }{\PP \VS{12}Οὗτοί εἰσιν\FTNT{*}{{\FR 1:12 }{\FT{εισιν
{\BD{f}}{\SUP{35}} ℵ (85.4\%) RP,HF,OC,TR,CP ¦ 1 οι 𝕻{\SUP{72}}A,B (14.6\%) NU [Is the Alexandrian variant not inferior?]}}} ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες, συνευωχούμενοι ἀφόβως,\FTNT{†}{{\FR 1:12 }{\FT{αφοβως
{\IT{rell}} ¦ υμιν 1 C (12.2\%) CP}}} ἑαυτοὺς ποιμαίνοντες· νεφέλαι ἄνυδροι, ὑπὸ ἀνέμων παραφερόμεναι·\FTNT{‡}{{\FR 1:12 }{\FT{παραφερομεναι
{\BD{f}}{\SUP{35}} ℵA,C (87.6\%) RP,HF,OC,CP,NU ¦ παραφερομενοι 𝕻{\SUP{72}}B (3.8\%) ¦ περιφερομεναι (4.6\%) TR ¦ φερομεναι (3\%) ¦ four other variants (1\%)}}} δένδρα φθινοπωρινά, ἄκαρπα, δίς ἀποθανόντα\FTNT{§}{{\FR 1:12 }{\FT{αποθανοντα
{\IT{rell}} ¦ 1 και (15.8\%)}}} (ἐκριζωθέντα)·

\VS{13}κύματα ἄγρια θαλάσσης, ἐπαφρίζοντα τὰς ἑαυτῶν αἰσχύνας· ἀστέρες πλανῆται, οἷς ὁ ζόφος τοῦ σκότους εἰς\FTNT{*}{{\FR 1:13 }{\FT{εις
{\BD{f}}{\SUP{35}} 𝕻{\SUP{72}}ℵA,B,C (65\%) RP,HF,CP,NU ¦ 1 τον (35\%) OC,TR}}} αἰῶνα τετήρηται.


\par }{\PP \VS{14}Προεφήτευσεν δὲ καὶ τούτοις ἕβδομος ἀπὸ Ἀδάμ, Ἐνώχ,\FTNT{†}{{\FR 1:14 }{\FT{ἐνωχ
{\BD{f}}{\SUP{35}} [70\%] OC,TR,CP ¦ ἑνωχ [30\%] RP,HF,NU}}} λέγων· «Ἰδού, ἦλθεν Κύριος ἐν ἁγίαις μυριάσιν\FTNT{‡}{{\FR 1:14 }{\FT{αγιαις μυριασιν
{\BD{f}}{\SUP{35}} A,B (90.2\%) RP,HF,OC,CP,NU ¦ ~ 21 C (5.2\%) TR ¦ 12 αγγελων (2\%) ¦ ~ 2 αγιων αγγελων ℵ (2\%) ¦ αγιων αγγελων 2 𝕻{\SUP{72}} ¦ two other variants (0.4\%)}}} αὐτοῦ

\VS{15}ποιῆσαι κρίσιν κατὰ πάντων καὶ ἐλέγξαι\FTNT{§}{{\FR 1:15 }{\FT{ελεγξαι
{\BD{f}}{\SUP{35}} 𝕻{\SUP{72}}ℵA,B,C (89.6\%) RP,HF,OC,CP,NU ¦ εξελεγξαι (10.4\%) TR}}} πάντας τοὺς ἀσεβεῖς\FTNT{*}{{\FR 1:15 }{\FT{παντας τους ασεβεις
{\BD{f}}{\SUP{35}} A,B,C (95.8\%) RP,HF,OC,TR,CP ¦ 13 (1.4\%) ¦ 23 (0.6\%) ¦ πασαν ψυχην 𝕻{\SUP{72}}ℵ1852 (alone) NU ¦ part of a larger omission (1.6\%) [The reading chosen by NU is bad. Certain very evil persons have been rather graphically described in verses 4, 8 and 10-13. In verse 14 Jude introduces a prophecy “about these men”, the same ones he has been describing, and the quotation continues to the end of verse 15. Verse 16 continues the description of their perversity, but verse 17 draws a clear distinction between them and the believers that Jude is addressing. So, Enoch cannot be referring to “every soul”—the NU reading is clearly wrong, introducing an aberration on the flimsiest of evidence. In fact, Nestle{\SUP{25}} and UBS{\SUP{2}} stayed with the Majority, reading “all the ungodly”. UBS{\SUP{3}} changes to “every soul”, without comment! Is this not a curious proceeding? The UBS editors reverse an earlier position, following just three MSS and the Sahidic version, and do not even mention it in their apparatus.]}}} αὐτῶν\FTNT{†}{{\FR 1:15 }{\FT{αυτων
{\BD{f}}{\SUP{35}} (80\%) RP,HF,OC,TR,CP ¦ — 𝕻{\SUP{72}}ℵA,B,C (18.2\%) NU ¦ part of a larger omission (1.8\%)}}} περὶ πάντων τῶν ἔργων ἀσεβείας αὐτῶν ὧν ἠσέβησαν, καὶ περὶ πάντων τῶν σκληρῶν\FTNT{‡}{{\FR 1:15 }{\FT{σκληρων
{\IT{rell}} ¦ 1 λογων ℵC (14\%)}}} ὧν ἐλάλησαν κατ᾿ αὐτοῦ—ἁμαρτωλοὶ ἀσεβεῖς.»

\VS{16}Οὗτοί εἰσιν γογγυσταί, μεμψίμοιροι, κατὰ τὰς ἐπιθυμίας ἑαυτῶν\FTNT{§}{{\FR 1:16 }{\FT{εαυτων
{\BD{f}}{\SUP{35}} C (49.4\%) NU ¦ αυτων ℵA,B (49.6\%) RP,HF,OC,TR,CP ¦ part of a larger omission 𝕻{\SUP{72}} (1\%)}}} πορευόμενοι· καὶ τὸ στόμα αὐτῶν λαλεῖ ὑπέρογκα, θαυμάζοντες πρόσωπα ὠφελείας χάριν.


\par }{\SH Exhortation
\par }
{\PP \VS{17}Ὑμεῖς δέ, ἀγαπητοί, μνήσθητε τῶν ῥημάτων τῶν προειρημένων ὑπὸ τῶν ἀποστόλων τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ·

\VS{18}ὅτι ἔλεγον ὑμῖν ὅτι\FTNT{*}{{\FR 1:18 }{\FT{οτι
{\BD{f}}{\SUP{35}} 𝕻{\SUP{72}}A,C (98.4\%) RP,HF,OC,TR,CP,[N]U ¦ — ℵB (1.6\%)}}} ἐν ἐσχάτῳ χρόνῳ\FTNT{†}{{\FR 1:18 }{\FT{εν εσχατω χρονω
{\BD{f}}{\SUP{35}} (80.1\%) RP,HF,OC,TR,CP ¦ 12 χρονων (0.6\%) ¦ 12 τω 3 (1.2\%) ¦ επ 23 (0.4\%) ¦ επ εσχατου χρονου 𝕻{\SUP{72}}B,C (1.4\%) NU ¦ επ εσχατου του χρονου ℵ(A) (5.2\%) ¦ επ εσχατου των χρονων (4.2\%) ¦ επ εσχατων των χρονων (5.8\%) ¦ three other readings (1\%)}}} ἔσονται ἐμπαῖκται κατὰ τὰς ἑαυτῶν ἐπιθυμίας\FTNT{‡}{{\FR 1:18 }{\FT{εαυτων επιθυμιας
{\IT{rell}} ¦ αυτων 2 (3.4\%) ¦ ~ 21 (5.8\%) CP ¦ ~ 2 αυτων ℵ (3.4\%) ¦ two other variants (0.6\%)}}} πορευόμενοι τῶν ἀσεβειῶν.

\VS{19}Οὗτοί εἰσιν οἱ ἀποδιορίζοντες,\FTNT{§}{{\FR 1:19 }{\FT{αποδιοριζοντες
{\IT{rell}} ¦ 1 εαυτους C (18.4\%)}}} ψυχικοί, πνεῦμα μὴ ἔχοντες.


\par }{\PP \VS{20}Ὑμεῖς δέ, ἀγαπητοί, τῇ ἁγιωτάτῃ ὑμῶν πίστει ἐποικοδομοῦντες ἑαυτούς,\FTNT{*}{{\FR 1:20 }{\FT{τη αγιωτατη υμων πιστει εποικοδομουντες εαυτου
{\BD{f}}{\SUP{35}} (79.8\%) RP,HF,OC,TR ¦ 12 ημων 456 (5.6\%) CP ¦ 12456 (1.2\%) ¦ ~ 561234 ℵA,B (10.2\%) NU ¦ ~ 5612 ημων 4 C (3\%) ¦ ~ 1 εαυτων 24 ανοικοδομεισθε 𝕻{\SUP{72}}}}} ἐν Πνεύματι Ἁγίῳ προσευχόμενοι,\FTNT{†}{{\FR 1:20 }{\FT{προσευχομενοι
{\IT{rell}} ¦ 1 εαυτοις 𝕻{\SUP{72}} (10\%) (basically this same group omits the immediately following εαυτους)}}}

\VS{21}ἑαυτοὺς ἐν ἀγάπῃ Θεοῦ τηρήσατε, προσδεχόμενοι τὸ ἔλεος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ εἰς ζωὴν αἰώνιον.


\par }{\PP \VS{22}Καὶ οὓς μὲν ἐλεεῖτε,\FTNT{‡}{{\FR 1:22 }{\FT{ελεειτε
{\BD{f}}{\SUP{35}} (89.8\%) RP,HF,OC,TR,CP ¦ ελεατε ℵB (2\%) NU ¦ ελεγχετε A,C (8\%) ¦ — (𝕻{\SUP{72}})}}} διακρινόμενοι·\FTNT{§}{{\FR 1:22 }{\FT{διακρινομενοι
{\BD{f}}{\SUP{35}} (89.8\%) RP,HF,OC,TR,CP ¦ διακρινομενους (𝕻{\SUP{72}})ℵA,B,C (10.2\%) NU [If the accusative were original, who would change it to nominative? Why? The Alexandrians either didn’t understand, or didn’t like, the original nominative and changed it to suit.]}}}

\VS{23}οὓς δὲ ἐν φόβῳ σῴζετε, ἐκ πυρὸς ἁρπάζοντες,\FTNT{*}{{\FR 1:23 }{\FT{εν φοβω σωζετε εκ (+του 10.4\% OC,TR,CP) πυρος αρπαζοντες
{\BD{f}}{\SUP{35}} (81\%) RP,HF(OC,TR,CP) ¦ ~ 345612 C (2\%) ¦ 3456 (1.4\%) ¦ ~ 3456 ους δε ελεατε (ελεειτε 1.6\%; ελεγχετε 3.6\%) 12 ℵA,B (10.4\%) NU ¦ a variety of conflations (4.4\%) ¦ four other variants 𝕻{\SUP{72}} (1\%) (OC is in small print.) [Is the Alexandrian variant not inferior?]}}} μισοῦντες καὶ τὸν ἀπὸ τῆς σαρκὸς ἐσπιλωμένον χιτῶνα.


\par }{\SH Doxology
\par }
{\PP \VS{24}Τῷ δὲ δυναμένῳ φυλάξαι αὐτοὺς\FTNT{†}{{\FR 1:24 }{\FT{αυτους
{\BD{f}}{\SUP{35}} (67.6\%) RP,HF,OC,TR,CP ¦ υμας ℵB(C) (29.8\%) (the AV’s TR)NU ¦ ημας A (1\%) ¦ — (1.4\%) ¦ — 𝕻{\SUP{72}} is wild (Virtually all versions in English read ‘you’, but in the context ‘them’ makes good sense. Jude is assuring his readers that it is worth the effort to snatch people from the very jaws of hell (v. 23), because God is able to secure them (one’s natural tendency would be to doubt that). In commenting the parable of the lost sheep, the Lord Jesus affirmed that “there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance.” It seems that God gets special pleasure out of cheating the Lake. If υμας were original, who would change it to αυτους?)}}} ἀπταίστους,\FTNT{‡}{{\FR 1:24 }{\FT{απταιστους
{\IT{rell}} ¦ 1 και ασπιλους C (11.4\%) ¦ — 𝕻{\SUP{72}} is wild}}} καὶ στῆσαι κατενώπιον τῆς δόξης αὐτοῦ ἀμώμους ἐν ἀγαλλιάσει—

\VS{25}μόνῳ σοφῷ\FTNT{§}{{\FR 1:25 }{\FT{σοφω
{\BD{f}}{\SUP{35}} (92\%) RP,HF,OC,TR,CP ¦ — 𝕻{\SUP{72}}ℵA,B,C (8\%) NU [Is the Alexandrian variant not inferior?]}}} Θεῷ,\FTNT{*}{{\FR 1:25 }{\FT{θεω
{\IT{rell}} ¦ — (5.6\%) CP}}} Σωτῆρι ἡμῶν,\FTNT{†}{{\FR 1:25 }{\FT{ημων
{\BD{f}}{\SUP{35}} (78.4\%) RP,HF,OC,TR,CP ¦ 1 δια ιησου χριστου του κυριου 1 (𝕻{\SUP{72}})ℵA{\SUP{v}},B,C (21.6\%) NU}}} δόξα καὶ\FTNT{‡}{{\FR 1:25 }{\FT{και
{\BD{f}}{\SUP{35}} 𝕻{\SUP{72}} (88\%) RP,HF,OC,TR,CP ¦ — ℵA,B,C (12\%) NU}}} μεγαλωσύνη, κράτος καὶ ἐξουσία,\FTNT{§}{{\FR 1:25 }{\FT{εξουσια
{\BD{f}}{\SUP{35}} (78.8\%) RP,HF,OC,TR,CP ¦ 1 προ παντος του αιωνος ℵA,B,C (13\%) NU ¦ 1 προ παντος αιωνος (8\%) ¦ — 𝕻{\SUP{72}} [Is not the Alexandrian gloss obviously infelicitous?]}}} καὶ\FTNT{*}{{\FR 1:25 }{\FT{και
{\IT{rell}} ¦ — (12.1\%)}}} νῦν καὶ εἰς πάντας τοὺς αἰῶνας. Ἀμήν.\FTNT{†}{{\FR 1:25 }{\FT{The citation of
{\BD{f}}{\SUP{35}} for 2 \& 3 John and Jude is based on forty-six MSS—18, 35, 141, 149, 201, 204, 328, 386, 394, 432, 444, 604, 664, 757, 824, 928, 986, 1072, 1075, 1100, 1247, 1248, 1249, 1503, 1548, 1628, 1637, 1725, 1732, 1754, 1761, 1768, 1855, 1864, 1865, 1876, 1892, 1897, 2221, 2352, 2431, 2466, 2554, 2587, 2626 and 2723—all of which I collated myself. 141, 204, 386, 824, 928, 1072, 1075, 1100, 1637, 1855, 1864, 2221, 2554 and 2723 are very pure representatives of
{\BD{f}}{\SUP{35}} in these three books, with not a single variant, and so for the exemplars of fourteen others. For all those MSS to have no variants after all the centuries of transmission is surely an eloquent demonstration of the faithfulness and accuracy of that transmission. Since these MSS come from all over the Mediterranean world (Sinai, Jerusalem, Patmos, Constantinople, Bucharest, Aegean, Trikala, Athens, Meteora, Sparta, Ochrida, Mt. Athos [nine different monasteries], Grottaferrata, Vatican, etc.) they are certainly representative of the family, giving us the precise family profile—it is reflected in the Text without exception.
\par For Jude I used Tommy Wasserman’s complete collation of over 500 MSS ({\IT{The Epistle of Jude: Its Text and Transmission}}, Almqvist \& Wiksell International, 2006), so I imagine the percentages given are very close to the true picture. For 2\&3 John I used
{\IT{ECM}}, extrapolating from a comparison with
{\IT{TuT}}, which presumably allows a reasonably close approximation. So I venture to predict, if complete collations ever become available, that for any non-Byzantine variants listed with 5 to 1\% support (in my apparatus) the margin of error should not exceed ±1\%; for non-Byzantine variants listed with 10 to 6\% support the margin of error should hardly exceed ±3\%; where there is some division among the Byzantine witnesses the margin of error should rarely exceed ±10\%. However, I guarantee the witness of
{\BD{f}}{\SUP{35}}, that represents around 17\% of the total of extant MSS for these books. Please see the last footnote for Matthew for further information.}}}


\par }