Matthew 7:7-14 - Revision of the Textus Receptus

The gospel according to Matthew

Chapter 7

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7. Αἰτεῖτε, καὶ δοθήσεται ὑμῖν. Ζητεῖτε, καὶ εὑρήσετε. Κρούετε, καὶ ἀνοιγήσεται ὑμῖν. “Ask, and it will be given to you. Seek, and you will find. Knock, and it will be opened for you.

8. Πᾶς γὰρ ὁ αἰτῶν λαμβάνει καὶ ὁ ζητῶν εὑρίσκει καὶ τῷ κρούοντι ἀνοιγήσεται. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.

9. Ἢ τίς ἐστιν ἐξ ὑμῶν ἄνθρωπος, ὃν ἐὰν αἰτήσῃ[1] ὁ υἱὸς αὐτοῦ ἄρτον, μὴ λίθον ἐπιδώσει αὐτῷ; Or what man is there among you who, if his son asks him for bread, will give him a stone?

10. [2] Καὶ ἐὰν ἰχθὺν αἰτήσῃ, μὴ ὄφιν ἐπιδώσει αὐτῷ; Or if he asks for a fish, will give him a serpent?

11. Εἰ οὖν ὑμεῖς πονηροὶ ὄντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν. If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!

12. Πάντα οὖν ὅσα ἂν[3] θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως καὶ ὑμεῖς ποιεῖτε αὐτοῖς, οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ προφῆται. Therefore, whatever you want that men would do for you, do the same also for them, for this is the law and the prophets.

13. Εἰσέλθετε[4] διὰ τῆς στενῆς πύλης, ὅτι πλατεῖα ἡ πύλη καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι διʼ αὐτῆς. “Enter by the narrow gate, for wide is the gate and broad is the way that leads to destruction, and many are those who enter by it.

14. Τί στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν. How[5] narrow is the gate and difficult is the way that leads to life, and few are those who find it.

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[1] NA-Text reads “αιτησει” instead of “εαν αιτηση” (future indicative instead of aorist subjunctive). Also, in verse 10.

[2] NA-Text adds “η” before “και”, which is literally translated as “or also”.

[3] NA-Text reads “εαν”.

[4] NA-Text reads “εισελθατε”.

[5] NA-Text, WPF³⁵, P-Text, M-Text and Vg-St read “how” (Greek “τι”; Latin “quam”) instead of “For” (Greek “οτι”): C E G K L N O W X*^vid Δ Θ Π Σ ƒ¹ ƒ¹³ 22 28 180 565 579 597 700* 892 1006 1009 1079 1195 1216 1230 1241 1242 1253 1292 1342 1365 1424 1505 1646 2174 Byz it^a it^aur it^b it^c it^f it^ff1 it^g1 it^h (it^k) it^l it^q vg syr^c syr^p syr^h syr^pal goth (arm) eth slav Cyprian Hilary Lucifer Ephraem Didymus Macarius/Symeon Gaudentius Jerome Augustine Faustus Chrysostom (“he has not merely said that narrow is the way, but with wonder “how narrow is the way”, that is exceedingly narrow", homily 9 on 1^st Thessalonians) Theophylact | TR: א* B* N^c X^c 157 372 700^c 828 1010 1071 1243 1546^vid vg^mss cop^sa(mss) cop^mae cop^bo geo Naassenes^{according to Hippolytus} Origen Gregory-Elvira Ambrose Ps-Justin Speculum || “For” could be the product of a scribal adjustment to make the narrative flow better or “How” an adjustment for emphasis in a public lesson. Or any of them could be a copyist error. Scrivener thinks that the capital letter “O” was overlooked in a revision, but since the reading “How” is widespread, it seems less probable that scribes in different transmission lines committed the same error. It is safer then to adjust the text to make it more aligned with the evidence.

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Notes:

1. Text in red letters are places where the original reading in the Textus Receptus has been revised and corrected;

2. The English translation used as a reference is the WEB brought to conformity as literal as possible to the Textus Receptus. The end product though is not the WEB or a revised WEB and it should not be called WEB. The content of this post is freely available to everyone and it is not supposed to be copyrighted;

3. TR: Textus Receptus. This text is not copyrighted;

4. NA-Text: Nestle-Aland text commonly known as critical text;

5. M-Text: Majority Text; 

6. M-Text^RP - Majority Text compiled by Maurice Robinson & William Pierpont;

6. M-Text^HF - Majority Text compiled by Zane Hodges & Arthur Farstad; 

7. Vg-St: Vulgate of Stuttgart;  

8. WPF³⁵: Wilbur Pickering-family 35;

9. P-Text: Patriarchal Text, also known as Patriarchal Greek New Testament, published by the ecumenical Patriarchate of Constantinople.

10. The creator of the variant apparatus available in the VarApp kindly gave me permission to freely use the information contained in the material he put together.

 

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To God all the glory for the preservation of the scriptures! He reigns!  

Matthew 7:1-6 - Revision of the Textus Receptus

The gospel according to Matthew

Chapter 7

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1. Μὴ κρίνετε, ἵνα μὴ κριθῆτε. “Judge not, that you be not judged. 2. Ἐν ᾧ γὰρ κρίματι κρίνετε κριθήσεσθε, καὶ ἐν ᾧ μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν. For with whatever judgment you judge, you will be judged; and with whatever measure you measure, it will be measured [1] to you. 3. Τί δὲ βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ ἐν τῷ σῷ ὀφθαλμῷ δοκὸν οὐ κατανοεῖς; And why do you look at the speck that is in your brother’s eye, but do not consider the beam that is in your own eye? 4. Ἢ πῶς ἐρεῖς τῷ ἀδελφῷ σου, Ἄφες ἐκβάλω τὸ κάρφος ἀπὸ[2] τοῦ ὀφθαλμοῦ σου, καὶ ἰδοὺ, ἡ δοκὸς ἐν τῷ ὀφθαλμῷ σοῦ; Or how will you say to your brother, ‘Let me remove the speck from your eye,’ and behold, the beam is in your own eye? 5. Ὑποκριτά, ἔκβαλε πρῶτον τὴν δοκὸν ἐκ τοῦ ὀφθαλμοῦ σου καὶ τότε διαβλέψεις ἐκβαλεῖν τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ τοῦ ἀδελφοῦ σου. Hypocrite! First remove the beam from your own eye, and then you will clearly see to remove the speck from your brother’s eye. 6. Μὴ δῶτε τὸ ἅγιον τοῖς κυσίν, μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων, μήποτε καταπατήσωσιν[3] αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν καὶ στραφέντες ῥήξωσιν ὑμᾶς. “Do not give that which is holy to the dogs, neither cast your pearls before the pigs, lest they trample them under their feet and turn around and tear you to pieces. [1] NA-Text, M-Text, WPF35 and Vg-St omit “back”: א B Byz Origen Theophylact | TR: N Σ Φ 28c 0233 Θ ƒ13 157 565 1071 it vgcl Athanasius Cyril Cyprian (Latin: "in qua mensura mensi fueritis, in ea remetietur vobis", Treatise on the Lord’s prayer) Jerome (commentary on Matthew 7:2, Latin: “et in qua mensura mensi fueritis, remetietur vobis”) Bede Augustine (commentary on the sermon on the mount, chapter 18) || “αντιμετρηθησεται” could be due to harmonization to Luke 6:38 or “μετρηθησεται” harmonization to Mark 4:24. Textual critics have generally sided with “μετρηθησεται”. Lachmann, Alford, Tregelles, Tischendorf, Wordsworth, Griesbach, Scholz, Baljon and Scrivener have concluded that “μετρηθησεται” is the original reading here. A case can be made for the inclusion of “αντι”, but the agreement between codices א, B, Origen and Theophylact reflected in the Alexandrian, Byzantine and Latin compilations along with the unanimous agreement of all these competent textual critics from different perspectives are strong enough to demand a correction in the TR here. [2] NA-Text reads “εκ”, which is not a translatable difference. [3] NA-Text reads “καταπατησουσιν” (future indicative instead of aorist subjunctive).

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Notes:

1. Text in red letters are places where the original reading in the Textus Receptus has been revised and corrected;

2. The English translation used as a reference is the WEB brought to conformity as literal as possible to the Textus Receptus. The end product though is not the WEB or a revised WEB and it should not be called WEB. The content of this post is freely available to everyone and it is not supposed to be copyrighted;

3. TR: Textus Receptus. This text is not copyrighted;

4. NA-Text: Nestle-Aland text commonly known as critical text;

5. M-Text: Majority Text; 

6. M-Text^RP - Majority Text compiled by Maurice Robinson & William Pierpont;

6. M-Text^HF - Majority Text compiled by Zane Hodges & Arthur Farstad; 

7. Vg-St: Vulgate of Stuttgart;  

8. WPF³⁵: Wilbur Pickering-family 35;

9. P-Text: Patriarchal Text, also known as Patriarchal Greek New Testament, published by the ecumenical Patriarchate of Constantinople.

10. The creator of the variant apparatus available in the VarApp kindly gave me permission to freely use the information contained in the material he put together.

 

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To God all the glory for the preservation of the scriptures! He reigns!

Matthew 6:25-34 - Revision of the Textus Receptus

The gospel according to Matthew

Chapter 6

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25. Διὰ τοῦτο λέγω ὑμῖν, μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν, τί φάγητε καὶ[1] τί πίητε, μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε. Οὐχὶ ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος; For this reason, I say to you, do not be anxious for your life, what you will eat, and what you will drink[2], nor for your body, what you will wear. Is not life more than food and the body more than clothing? 26. ἐμβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ συνάγουσιν εἰς ἀποθήκας. Καὶ ὁ πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτά. Οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν; Look at the birds of the air, for they neither sow nor reap nor gather into barns. Yet your heavenly Father feeds them. Are you not of more value than they? 27. Τίς δὲ ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα; And which of you by being anxious can add one cubit to his stature? 28. Καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ, πῶς αὐξάνει. Οὐ κοπιᾷ οὐδὲ νήθει[3] And why are you anxious about clothing? Consider the lilies of the field, how they grow. They neither toil, nor spin, 29. λέγω δὲ ὑμῖν ὅτι οὐδὲ Σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς ἓν τούτων. yet I say to you that not even Solomon in all his glory was clothed like one of these. 30. Εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ, σήμερον ὄντα, καὶ αὔριον εἰς κλίβανον βαλλόμενον, ὁ θεὸς οὕτως ἀμφιέννυσιν, οὐ πολλῷ μᾶλλον ὑμᾶς, ὀλιγόπιστοι; But if God so clothes the grass of the field, which today is, and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith? 31. Μὴ οὖν μεριμνήσητε, λέγοντες, Τί φάγωμεν; ἤ Τί πίωμεν; ἤ Τί περιβαλώμεθα; “Therefore, do not be anxious, saying, ‘What shall we eat?’, or ‘What shall we drink?’ or ‘What shall we wear?’ 32. Πάντα γὰρ ταῦτα τὰ ἔθνη ἐπιζητεῖ[4]. Οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὁ οὐράνιος ὅτι χρῄζετε τούτων ἁπάντων. For the Gentiles seek after all these things. For your heavenly Father knows that you have need of all these things. 33. Ζητεῖτε δὲ πρῶτον τὴν βασιλείαν τοῦ θεοῦ[5] καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν. But seek first the kingdom of God and his righteousness, and all these things will be added to you. 34. Μὴ οὖν μεριμνήσητε εἰς τὴν αὔριον, ἡ γὰρ αὔριον μεριμνήσει ἑαυτῆς. Ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς. Therefore, do not worry about tomorrow, for tomorrow will worry about itself[6]. Sufficient for the day is its own trouble.     [1] NA-Text reads “η”, which is also translated as “or”. [2] NA-Text brackets “η τι πιητε” (what you will drink). Vg-St omits it: א ƒ1 22* 372 892 1592 ita itb itff1 itk itl syrc syrpal copsa(mss) armmss ethro ethpp Diatessaronsyr Clement Methodius Origen Adamantius Hilary Athanasius Basil Epiphanius Chrysostom Jerome Augustine2/3 Cyril. TR: B E G K (L) N W Δ Φ Θ Π Σ 0233 f13 22mg 28 33 157 180 205 565 579 597 700 1006 1009 1010 1071 1079 1195 1216 1230 1241 1242 1243 1253 1292 1342 1365 1424 1505 1546 1646 2148 2174 Byz itaur itc itf itg1 ith itm itq copsa(mss) copmae copbo armmss ethmss? geo1 geoB slav syrp syrh goth ethmss? geoA Basil1/2 Augustine1/3 Origen (Eusebius) Athanasius Basil1/2 Evagrius Nilus Marcus Eremita Speculum Maximus-Confessor (mssaccording to Jerome) Theophylact || Justin Martyr is listed as a witness for the omission, but this should be corrected, because Justin Martyr is putting together loosely several statements from the sermon on the mount. For example, he skipped “what you shall drink” in verse 31 that the NA-Text or the Vg-St do not question as scripture. The Diatessaron is listed as a witness for the omission, but the Arabic version includes it (section 10:2). Origen is also incorrectly cited as a witness for the omission. He actually included the clause in his work against Celsus (Book 7, ch. 24). Clement of Alexandria also is not a witness for the non-inclusion for he simply quoted a few words of Matthew 6:25 and then as the commentary goes on, he says “and we were made, not that we might eat or drink” (Instructor, bok 2, chapter 1). Methodius is cited as a witness for the omission, but I did not find any citation of Matt. 6:25 in his works. Cyril of Alexandria is cited as a witness for the omission, but this is not correct because in his sermon 62 on the gospel of Luke he quotes the verse as it appears in Matthew (“Be you not anxious for yourselves as to what you must eat, and drink: nor for your body, what clothing you must wear: for your Father knoweth that you have need of all those things”). Athanasius and Basil should not be considered as witnesses for any side for they could be quoting from Luke 12:22 which lacks “what you shall drink”. Chrysostom is possibly a witness for the omission, assuming he borrowed the words from Matthew for his homily 21. Jerome omits it, but he acknowledges that “some copies add: “what you will drink” (commentary on the gospel of Matthew, 6:25). Augustine is a witness for the inclusion of the clause (Sermon on the mount, 2:16:53) and so is Theophylact. Hilary, Epiphanius and Maximus the confessor should be double checked. Rather than a pure "non-western interpolation" as Hort called it, this omission here may be due to harmonization to Luke 12:22 that lacks “what you shall drink” or to the end of the verse that asks the question about food and clothing but leaves out the question about drinking or even due to a parabletic error (φαγητε η τι πιητε, thus missing “or what you will drink”). [3] NA-Text and Vg-St read “αυξανουσιν ου κοπιωσιν ουδε νηθουσιν” (third-person plural instead of third-person singular, Latin equivalent: “crescerunt non laborant nec nent): א1 B Θ ƒ1 33 205 1071 ita itaur itb itc itf itff1 itg1 ith (itk) itl syrc syrp syrh syrpal copsa copbo eth geo1 geoA slav Hilary Athanasius Chrysostomcomm Augustine Speculum | TR: E G K L N W Δ Π Σ 0233 ƒ13 28 157 180 565 579 597 700 892 1006 1010 1079 1195 1216 1230 1241 1242 1243 1253 1292 1342 1365 1424 1505 1546 2148 2174 Byz goth (arm) (Philo-Carpasia) Basil Chrysostomlem Nilus || This appears to be the case of scribal adjustment in a few Greek copies including codices א, B and Θ. A scribe may have noticed that “lilies” was in the plural and then adjusted the verbs “toil” and “spin” to its plural form. That is how the translators interpreted the sentence in the versions, including the vulgate. The Arabic version of the Diatessaron shows that a scribe was not comfortable with this apparent discrepancy and adjusted lily to its singular form. Also, Chrysostom’s homily 23 reveals that the opening text of the homily reads “lilies” and the verbs in the singular, but he used the verb in the plural in the commentary, going from the harder reading in the scripture to the most natural reading for a Greek-speaking person in the commentary. Harmonization to the parallel passage in Luke 12:27 can explain the Byzantine reading, but there is nothing hard in a reading using naturally plural and plural that would lead a scribe to double-check the parallel passage in Luke. It is safer than to maintain the sentence in the singular form. [4] NA-Text and Vg-St read “επιζητουσιν” (third-person plural instead of third-person singular, Latin equivalent: “gentes inquirunt”). Probably the same kind of internal harmonization discussed in the footnote of verse 28. But this time the possibility for harmonization from Luke to Matthew here is even more remote in the Byzantine copies for Luke used the phrase “the nations of the world seek”, whose “of the world” was not brought into the gospel of Matthew, which is what we would expect if a copyist was harmonizing those 2 passages. The verb in Luke is also in the singular form. [5] NA-Text brackets “του θεου” (of God). [6] NA-Text and Vg-St omit “things” and render “will worry about itself”: א B L W 700 892 Byzmss Cyprian Hilary Augustine Jerome Bede | TR:  K N Δ ƒ1 ƒ13 28 33 syrh Theophylact || Chrysostom reads: “αυριον μεριμνησει περι εαυτης”, which does not confirm the Byzantine reading. “τα” appears to be a textual emendation in the Byzantine text. It seems that the fathers felt that something was missing before “εαυτης” in this sentence, with Chrysostom adding “περι”, codex Θ adding “το” and codex N adding “τα”. Therefore, “τα” has been dropped from the text.

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Notes:

1. Text in red letters are places where the original reading in the Textus Receptus has been revised and corrected;

2. The English translation used as a reference is the WEB brought to conformity as literal as possible to the Textus Receptus. The end product though is not the WEB or a revised WEB and it should not be called WEB. The content of this post is freely available to everyone and it is not supposed to be copyrighted;

3. TR: Textus Receptus. This text is not copyrighted;

4. NA-Text: Nestle-Aland text commonly known as critical text;

5. M-Text: Majority Text;

6. VgSt: Vulgate of Stuttgart;  

7. WPF³⁵: Wilbur Pickering-family 35;

8. PT: Patriarchal Text, also known as Patriarchal Greek New Testament, published by the ecumenical Patriarchate of Constantinople.

9. The creator of the variant apparatus available in the VarApp kindly gave me permission to freely use the information contained in the material he put together.

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To God all the glory for the preservation of the scriptures! He reigns! 

Matthew 6:16-24 - Revision of the Textus Receptus

The gospel according to Matthew

Chapter 6

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16. Ὅταν δὲ νηστεύητε, μὴ γίνεσθε ὥσπερ[1] οἱ ὑποκριταὶ σκυθρωποί. Ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ὅπως φανῶσιν τοῖς ἀνθρώποις νηστεύοντες. Ἀμὴν λέγω ὑμῖν ὅτι[2] ἀπέχουσιν τὸν μισθὸν αὐτῶν. “And when you fast, do not be like the hypocrites with sad faces. For they disfigure their faces that they may be seen by men to be fasting. Truly I say to you, they have received their reward.

17. σὺ δὲ νηστεύων ἄλειψαί σου τὴν κεφαλὴν καὶ τὸ πρόσωπόν σου νίψαι, But when you fast, anoint your head and wash your face,

18. ὅπως μὴ φανῇς τοῖς ἀνθρώποις νηστεύων ἀλλὰ τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ[3]. Καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. so that you are not seen by men to be fasting, but by your Father who is in secret. And your Father, who sees in secret, will reward you [4].

19. Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει, καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν. “Do not lay up treasures for yourselves on earth, where moth and rust destroy, and where thieves break in and steal.

20. θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει, καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν. but lay up for yourselves treasures in heaven, where neither moth nor rust destroy, and where thieves do not break in and steal.

21. ὅπου γάρ ἐστιν ὁ θησαυρός ὑμῶν[5], ἐκεῖ ἔσται καὶ ἡ καρδία ὑμῶν. for where your treasure is, there your heart will be also.

22. Ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός. Ἐὰν οὖν ὁ ὀφθαλμός σου ἁπλοῦς ᾖ, ὅλον τὸ σῶμά σου φωτεινὸν ἔσται. “The lamp of the body is the eye. Therefore if your eye is sound, your whole body will be full of light.

23. Ἐὰν δὲ ὁ ὀφθαλμός σου πονηρὸς ᾖ, ὅλον τὸ σῶμά σου σκοτεινὸν ἔσται. εἰ οὖν τὸ φῶς τὸ ἐν σοὶ σκότος ἐστίν, τὸ σκότος πόσον. But if your eye is evil, your whole body will be full of darkness. Therefore, if the light that is in you is darkness, how great is the darkness!

24. Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν, ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει. Οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ[6]. “No one can serve two masters, for either he will hate the one and love the other, or else he will hold to the one and despise the other. You cannot serve God and Mammon.

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[1] NA-Text reads “ως”, which is not a translatable difference in this context.

[2] NA-Text omits “οτι”, which is not a translatable difference.

[3] NA-Text reads “κρυφαιω” (twice in the verse). Same word, different spelling.

[4] M-Text, WPF³⁵, NA-Text and Vg-St omit “openly” (“εν τω φανερω”): א B D G K L W Θ Π Σ 0250 ƒ¹ ƒ¹³ 28 33 180 565 597 700 892 1006 1010 1079 1242 1292 1365 1424 1646 Byz^pt it^aur it^f it^ff1 it^l it^q vg syr^c syr^p syr^h syr^pal(mss) cop^sa cop^mae cop^bo goth arm^mss Theophilus Ambrose Chromatius Augustine Jerome Speculum Euthalius | TR:  E Δ 0233 157 205 209 579 1009 1071 1195 1216 1230 1241 1243 1253 1342 1505 1546 2174 Byz^pt it^a it^b it^c it^g1 it^h it^k eth^mss syr^pal(ms) arm^mss eth^ro eth^pp geo slav Diatessaron^arm Ephraem Bede Theophylact || The quality of the support for the omission is superior. The inclusion here is likely due to harmonization to verses 4 and 6. So thinks John Burgon. These 3 words have been removed from the text.

[5] NA-Text and Vg-St read twice in the verse “σου” (equivalent to “thy” in old English, second-person singular instead of “υμων” second-person plural, Latin equivalent respectively “tuus” and “tuum”): א B ƒ¹ (according to Wieland Willker, this family has been wrongly placed as a witness for the Byzantine reading) 372 cop Eusebius Basil Chrysostom (Homily 20) Tertullian (Ad Martyras, ch. 2) Augustine (exposition on the sermon on the mount, 2:13:44) Jerome Leo the Great (Sermon 26:5) Bede | TR: K L W Θ Π 0233 ƒ¹³ 33 118 579 700 1071 Byz it^f syr cop^bo(pt) Diatessaron Theophylact || Internal evidence may suggest that the Byzantine text was harmonized to Luke 12:34 which uses the exact same words from which the “υμων” might have been imported or harmonization to the previous verse in context using the plural form in connection with “laying up treasure”, but the support for the plural is strong and widespread in the combination of codices K, L, W, Θ and the Syriac versions combined. Also, there is an alternation between plural and singular pronouns in the sermon on the mount that weakens the strength of internal considerations. In any event, the Alexandrian variant is strong and viable.

[6] NA-Text, M-Text, WPF³⁵ and P-Text read “μαμωνα” instead of “μαμμωνα”, which is based on a broader array of evidence and has been adopted in the text. 

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Notes:

1. Text in red letters are places where the original reading in the Textus Receptus has been revised and corrected;

2. The English translation used as a reference is the WEB brought to conformity as literal as possible to the Textus Receptus. The end product though is not the WEB or a revised WEB and it should not be called WEB. The content of this post is freely available to everyone and it is not supposed to be copyrighted;

3. TR: Textus Receptus. This text is not copyrighted;

4. NA-Text: Nestle-Aland text commonly known as critical text;

5. M-Text: Majority Text; 

6. M-Text^RP - Majority Text compiled by Maurice Robinson & William Pierpont;

6. M-Text^HF - Majority Text compiled by Zane Hodges & Arthur Farstad; 

7. Vg-St: Vulgate of Stuttgart;  

8. WPF³⁵: Wilbur Pickering-family 35;

9. P-Text: Patriarchal Text, also known as Patriarchal Greek New Testament, published by the ecumenical Patriarchate of Constantinople.

10. The creator of the variant apparatus available in the VarApp kindly gave me permission to freely use the information contained in the material he put together.

 

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To God all the glory for the preservation of the scriptures! He reigns!