The gospel according to Matthew
Chapter 5
|
|
|
|
39. Ἐγὼ
δὲ λέγω ὑμῖν, μὴ ἀντιστῆναι τῷ πονηρῷ. Ἀλλʼ ὅστις σε ῥαπίσει ἐπί[1] τὴν δεξιὰν σου[2] σιαγόνα, στρέψον αὐτῷ
καὶ τὴν ἄλλην. But
I say to you, do not resist the evildoer. But whoever strikes you on your
right cheek, turn to him the other also. |
|
40. Καὶ
τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον. And
if anyone wants to sue you and take your tunic, let him have your cloak also. |
|
41. Καὶ
ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετʼ αὐτοῦ δύο. And
whoever compels you to go one mile, go with him two. |
|
42. Τῷ
αἰτοῦντί σε δίδου[3] καὶ τὸν θέλοντα ἀπὸ σοῦ δανείσασθαι[4] μὴ ἀποστραφῇς. Give
to him who asks you, and do not turn away him who desires to borrow from you. |
|
43. Ἠκούσατε ὅτι ἐρρέθη, Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. “You
have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ |
|
44. Ἐγὼ
δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς,
καλῶς ποιεῖτε τοῖς
μισοῦσιν[5] ὑμᾶς, καὶ προσεύχεσθε
ὑπὲρ τῶν ἐπηρεαζόντων ὑμᾶς καὶ διωκόντων ὑμᾶς, But
I say to you, love your enemies, bless those who curse you[6], do good to those who hate
you[7], and pray for those who
mistreat you and[8] persecute you, |
|
45. ὅπως
γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν [9] οὐρανοῖς. Ὃτι τὸν ἥλιον
αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ
ἀδίκους. that
you may be sons of your Father who is in heaven. For he makes his sun to rise
on the evil and the good and sends rain on the just and the unjust. |
|
46. ἐὰν
γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ
αὐτὸ ποιοῦσιν; For
if you love those who love you, what reward do you have? Do not even the tax
collectors do the same? |
|
47. καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ τελῶναι οὕτως[14] ποιοῦσιν; And if you greet your brothers[10] only, what do you do more than others? Do not even the tax collectors[11] do so? |
|
48. Ἔσεσθε
οὖν ὑμεῖς τέλειοι ὥσπερ[12] ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς
οὐρανοῖς[13] τέλειός ἐστιν. Therefore,
you shall be perfect, just as your Father in heaven is perfect. |
[1] NA-Text reads “ραπιζει εις”
(present “smites” instead of future “shall smite” with the preposition “into”
instead of “on”. However, in context, those are not translatable differences).
[2] NA-Text brackets “σου”, thus rendering “the right cheek”. M-TextRP, P-Text and WPF35 omit it: א W ƒ1 22 33 157 346 892 983 1010 1071 1241 1689 ita itf (ith) Origen Cyprian Epiphanius Cyril Theophylact | TR: B D E K L M Δ Θ Π ƒ13 28 565 579 700 1424 itd itk syrp syrs copbo Eusebius || This is possibly a natural addition to the text, but because of the excellent support, the pronoun has been kept in the text.
[3] NA-Text reads “δου” (second aorist instead of present)
[4] NA-Text reads “δανισασθαι”. Same word spelled differently.
[5] The TR reading “τους μισουντας”
(accusative) has been replaced by the M-Text reading “τοις μισουσιν”
(dative). Even though this is not a translatable difference, the patriarchal
text, Wilbur Pickering’s family 35 and the M-Text are all in agreement against
the TR. Plus the parallel passage in Lk 6:27 reads “ποιειτε τοις μισουσιν”
(dative).
[6] NA-Text and Vg-St omit “bless those who curse you”: א B ƒ1 22 205 279 660* 1192 2786* itk syrc syrs copsa copbo(pt) Theophilus Irenaeuslat(vid) Origen Cyprian Augustine Jerome Gregory the Great Adamantius Faustus-Milevis mssaccording to Peter-Laodicea | TR: D E K L W Δ Θ Π Σ 047 ƒ13 28 33 157 180 565 579 597 700 892 1006 1009 1010 1079 1185 1195 1216 1241 1242c 1243 1292 1342 1365 1424 1505 1546 1646 2148 Byz itc itd itf ith syrh (syrpal) (syrp τον καταρωμεν) copmae goth armmss ethpp (ethTH) geoA (geoB omit τοις μισουσιν υμας) slav Clement Diatessaron (Stromata, Book 4, Ch. 16) Aphraates (Lucifer) Apostolic Constitutions (Chrysostom - Chrysostom (Homily 18 on the gospel of Matthew)) Theodoret-Cyr Theophylact || The TR reading has excellent attestation among majuscules of all text-types and the collective witness of the good minuscules. Direct harmonization to Luke 6:27-28 is less likely for “bless those who curse you” and “do good to those who hate you” are transposed in the gospel of Luke. John Burgon also holds that the transposed order militates against the idea of content imported from Luke into Matthew. It is even not likely that scribes in different transmission lines had the same idea of transferring content from Luke without preserving the same word order. The instability and tendency to miss the text may have been caused by visual homoeoarcton on the part of some Greek copyists (υμων ευλογειτε τους καταρωμενους υμας, thus excising accidentally “bless those who curse you”).
[7] NA-Text omits “do good to those who hate you”. The TR reading is
attested by both Latin (Jerome, Augustine, Bede and Ambrose) and the Greek
fathers (Chrysostom and Theophylact), but not in Egypt with the clause missed
in Origen and Clement’s manuscripts. This clause is also subject to parablepsis
with the line of sight of the scribe drifting from υμας to υμας, thus
accidentally missing “do good to those who hate you” (υμας καλως ποιειτε τοις μισουσιν υμας).
[8] NA-Text omits “mistreat you and”. Clause also subject to visual
homoeoteleuton with the line of sight of the scribe drifting from των to των, thus
accidentally missing “mistreat you and” (των επηρεαζοντων υμας και διωκοντων). Augustine, Gregory the Great and Cyprian’s manuscripts lacked this
last clause, but not John Cassian nor Jerome’s. In Egypt, Origen and Clement
had it, but not “persecute you”. With the high risk of parableptic errors in all those clauses and the lack of support of the Latin scriptures for two of the omissions, it is more prudent to not change the text concerning these clauses.
[9] M-Text and WPF35 adds the definite article “τοις”: Θ Byzpt
Theophylact | TR: א B D Byzpt || The TR is well supported
and stands in no need of correction.
[10] Or: “friends” (M-Text, Gr. “φιλους”): L W Δ Θ 28 33 Basil Theophylact | TR: א B D Z ƒ1 ƒ13 22 372 462 892 syrp cop vg Diatessaron Cyprian Augustine Basil | Both are well supported.
[11] Or: “the gentiles” (NA-Text and Vg-St, Latin equivalent: “ethnici”): א B D Z ƒ1 22 33 174 (205) 279 372 892 1071 1216 1230 1241 1365 1424 2680 2786, it9 syrc syrs syrpal cop eth geo1 Cyprian Basil Augustine | TR: E K L W Δ Θ Π Σ ƒ13 28 157 180 565 579 597 700 1006 1009 1010 1079 1195 1242 1243 1292 1342 1505 1546 1646 2148 2174 Byz it1 syrp goth (arm) geo2 slav Diatessaron Theophylact || The support for the Alexandrian reading is early and widespread and has the internal evidence in its favor once "tax collectors” might have been imported from verse 46 to verse 47. The only issue with this proposition though is that if scribes were transferring text from verse 46 to 47, we would expect to see “τελωναι το αυτο” and not the Byzantine “τελωναι ουτως”. The Curetonian Syriac that reads “gentiles” have an equivalent to “ουτως” instead of “το αυτο”, which may indicate that the Byzantine “ουτως” is earlier and that “tax collector” was changed to “gentiles” later. Von Soden rightly concluded that “ουτως” is early and maintained it in the text along with the Alexandrian “gentiles”. On the other hand, we can find in the early church antisemitic sentiments that may have led them to view “gentiles” as “sinners” as opposed to Jews, coming from the mouth of Jesus, as a possible scribal error that they would corrected by importing the same “tax collector” from verse 46. The support for “tax collectors” is also strong in the combination of a variety of good witnesses such as L, W, Θ, 157, 579, 597, 700, 1505 and the Peshitta. Griesbach, Wordsworth, Tregelles Tischendorf, Alford, Lachmann and Hort have concluded that the Alexandrian reading in original. Scholz maintained the Byzantine reading in his compilation. The Byzantine reading has been maintained in the text here with the Alexandrian “gentiles” placed in the footnote as a strong and viable alternative reading.
[12] NA-Text reads “ως”.
[13] NA-Text reads “ουρανιος”.
----
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-TextRP - Majority Text compiled by Maurice Robinson & William Pierpont;
6. M-TextHF - 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.
---
To God all the glory for the preservation of the scriptures! He reigns!
No comments:
Post a Comment