Matthew 13:18-30 - Revision of the Textus Receptus

The gospel according to Matthew

Chapter 13

---

18. Ὑμεῖς οὖν ἀκούσατε τὴν παραβολὴν τοῦ σπείραντος[1]. “Hear, then, the parable of the sower:

19. Παντὸς ἀκούοντος τὸν λόγον τῆς βασιλείας καὶ μὴ συνιέντος, ἔρχεται ὁ πονηρὸς καὶ ἁρπάζει τὸ ἐσπαρμένον ἐν τῇ καρδίᾳ αὐτοῦ. Οὗτός ἐστιν ὁ παρὰ τὴν ὁδὸν σπαρείς. When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is what was sown by the wayside.

20. Ὁ δὲ ἐπὶ τὰ πετρώδη σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ εὐθὺς μετὰ χαρᾶς λαμβάνων αὐτόν, And what was sown on rocky ground, this is he who hears the word and immediately receives it with joy,

21. οὐκ ἔχει δὲ ῥίζαν ἐν ἑαυτῷ ἀλλὰ πρόσκαιρός ἐστιν. Γενομένης δὲ θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον, εὐθὺς σκανδαλίζεται. yet he has no root in himself but is temporary. For when tribulation or persecution arises because of the word, immediately he stumbles.

22. Ὁ δὲ εἰς τὰς ἀκάνθας σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων, καὶ ἡ μέριμνα τοῦ αἰῶνος τούτου καὶ ἡ ἀπάτη τοῦ πλούτου συμπνίγει τὸν λόγον, καὶ ἄκαρπος γίνεται. And what was sown among the thorns, this is he who hears the word, but the cares of this[2] world and the deceitfulness of riches choke the word, and he becomes unfruitful.

23. Ὁ δὲ ἐπὶ τὴν γῆν τὴν καλὴν[3] σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ συνιών, ὃς δὴ καρποφορεῖ, καὶ ποιεῖ ὃ μὲν ἑκατὸν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα. And what was sown on the good ground, this is he who hears the word and understands it, who indeed bears fruit and yields, some a hundredfold, some sixty, some thirty.”

24. Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς, λέγων, Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείραντι[4] καλὸν σπέρμα ἐν τῷ ἀγρῷ αὐτοῦ, He put before them another parable, saying, “The kingdom of heaven is like a man who sowed good seed in his field,

25. ἐν δὲ τῷ καθεύδειν τοὺς ἀνθρώπους ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ ἐπέσπειρεν[5] ζιζάνια ἀνὰ μέσον τοῦ σίτου καὶ ἀπῆλθεν. but while men slept, his enemy came and sowed tares among the wheat and went away.

26. Ὅτε δὲ ἐβλάστησεν ὁ χόρτος καὶ καρπὸν ἐποίησεν, τότε ἐφάνη καὶ τὰ ζιζάνια. But when the blade sprang up and produced grain, then the tares also appeared.

27. Προσελθόντες δὲ οἱ δοῦλοι τοῦ οἰκοδεσπότου εἶπον αὐτῷ, Κύριε, οὐχὶ καλὸν σπέρμα ἔσπειρας ἐν τῷ σῷ ἀγρῷ; Πόθεν οὖν ἔχει [6] ζιζάνια; And the servants of the householder came and said to him, ‘Sir, did you not sow good seed in your field? Then where have the tares come from?’

28. Ὁ δὲ ἔφη αὐτοῖς, Ἐχθρὸς ἄνθρωπος τοῦτο ἐποίησεν. Οἱ δὲ δοῦλοι ειπον[7] αυτω Θέλεις οὖν ἀπελθόντες συλλέξωμεν[8] αὐτά; “He said to them, ‘An enemy has done this.’ “And the servants said to him, ‘Do you want us to go and gather them up?’

29. Ὁ δὲ ἔφη[9] Οὔ, μήποτε συλλέγοντες τὰ ζιζάνια ἐκριζώσητε ἅμα αὐτοῖς τὸν σῖτον. “But he said, ‘No, lest while you gather up the tares, you uproot the wheat with them.

30. Ἄφετε συναυξάνεσθαι ἀμφότερα μέχρι[10] τοῦ θερισμοῦ, καὶ ἐν [11] καιρῷ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς, Συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ εἰς δέσμας πρὸς τὸ κατακαῦσαι αὐτά, τὸν δὲ σῖτον συναγάγετε εἰς τὴν ἀποθήκην μου. Let both grow together until the harvest, and in the harvest time I will tell the reapers, “First, gather up the tares and bind them in bundles to burn them, but gather the wheat into my barn.”’”

---

[1] NA-Text and P-Text read “σπειραντος” (aorist participle instead of present participle): א* B W 33 | TR: א² C D K L N Γ Δ Θ ƒ¹ ƒ¹³ 565 579 700 892 1241 1424 cop Byz Theophylact | The support for the present participle is widespread across all text types and has been maintained in the text.

[2] NA-Text omits “this” and renders “the cares of the world”.

[3] NA-Text reads “την καλην γην”. The meaning remains the same.

[4] M-Text reads “σπειροντι” (aorist instead of present): C D K L Γ Θ ƒ¹ 565 700 1010 1241 1424 Byz | TR: א B N W Δ ƒ¹³ 28 33 892 cop Theophylact || Both are well supported.

[5] NA-Text and Vg-St read “επεσπειρεν” (Latin equivalent: “superseminavit”). א B N Θ ƒ¹ 33 1010 1241 Jerome | TR: C D K L W Γ Δ ƒ¹³ Byz 565 579 700 892 1424 Theophylact. Both readings are ancient and have been received and preserved in the church. The Alexandrian verb clarifies that the tares were sowed upon what was sowed previously and it has preserved the harder reading that could not have been the product of harmonization to the 13^th chapter of the gospel of Matthew or the parallel passage in Mark. Therefore, the Greek text has been adjusted following the NA-Text, even though this is not a translatable difference in English.

[6] NA-Text, P-Text, WPF³⁵ and M-Text omit the definite article “τα”: B D Byz | TR: א L Θ ƒ¹³ 28 1424 Theophylact. The definite article appears to be a scribal harmonization to the previous and the following verse, which include the definite article. Article dropped.

[7] NA-Text reads “λεγουσιν” (present instead of aorist).

[8] M-Text and WPF³⁵ read “συλλεξομεν” (future indicative instead of aorist subjunctive): Byz | TR: א B D Theophylact || No need of correction.

[9] NA-Text read “φησιν” (present instead imperfect).

[10] NA-Text read “εως”. The meaning is the same.

[11] NA-Text, P-Text, WPF³⁵ and M-Text omit the definite article “τω” before “καιρω” (time): א¹ B D W Θ ƒ¹ ƒ¹³ Byz || Article dropped.

----

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.

 

---

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

Matthew 13:10-17 - Revision of the Textus Receptus

The gospel according to Matthew

Chapter 13

---

10. Καὶ προσελθόντες οἱ μαθηταὶ εἶπον[1] αὐτῷ, Διὰ τί ἐν παραβολαῖς λαλεῖς αὐτοῖς; And the disciples came, and said to him, “Why do you speak to them in parables?”

11. Δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, Ὅτι ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν, ἐκείνοις δὲ οὐ δέδοται. And answering, he said them, “To you it has been given to know the mysteries of the kingdom of heaven, but it has not been given to them.

12. Ὅστις γὰρ ἔχει, δοθήσεται αὐτῷ καὶ περισσευθήσεται, ὅστις δὲ οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπʼ αὐτοῦ. For whoever has, to him will be given, and he will have abundance, but whoever does not have, from him will be taken away even what he has.

13. Διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ, ὅτι βλέποντες οὐ βλέπουσιν, καὶ ἀκούοντες οὐκ ἀκούουσιν, οὐδὲ συνίουσιν. For this reason, I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand.

14. Καὶ ἀναπληροῦται [2] αὐτοῖς ἡ προφητεία Ἠσαΐου, ἡ λέγουσα, Ἀκοῇ ἀκούσετε, καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε, καὶ οὐ μὴ ἴδητε. And in them the prophecy of Isaiah is fulfilled, which says, ‘By hearing you will hear, but will not understand and seeing you will see, but will not perceive.

15. Ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν, καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι[3] αὐτούς. for the heart of this people has grown callous, and their ears are dull of hearing, and they have closed their eyes, lest they should see with their eyes and hear with their ears and understand with their heart and be converted and I would heal them.’

16. Ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ ὅτι βλέπουσιν, καὶ τὰ ὦτα ὑμῶν ὅτι ἀκούουσιν[4]. “But blessed are your eyes, for they see, and your ears, for they hear.

17. Ἀμὴν γὰρ λέγω ὑμῖν ὅτι πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε, καὶ οὐκ εἶδον[5], καὶ ἀκοῦσαι ἃ ἀκούετε καὶ οὐκ ἤκουσαν. For truly, I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it.

---

[1] NA-Text reads “ειπαν”, same word spelled differently.

[2] NA-Text, P-Text, WPF³⁵ and M-Text omit “επ” (on). This is a scribal adjustment to the text found in codex Bezae, but not found in codices א, B, Chrysostom (Homily 45), Theophylact or the Byzantine. “επ” has been dropped from the Greek text.

[3] NA-Text, P-Text and M-Text read “ιασομαι” (future indicative instead of aorist subjective): א (spelled “ιασομε”) B C D Θ Byz^pt. TR: ƒ¹ 28 565 Byz^pt Chrysostom Theophylact || It is possible to posit a scribal harmonization in the TR, adjusting the fifth verb to the subjunctive mood, following the four previous verbs to see, to hear, to understand and to be converted. On the other, once Matthew is quoting Isaiah 6:9-10 verbatim from the LXX, the M-Text and the NA-Text may be showing the product of a scribal harmonization, given that in the LXX, the verbs following “lest” are subjunctives with the last verb “to heal” in the future indicative tense. But it is more probable that this is just a case of an itacism. It is safer then to adjust the text based on the excellent support for the future.

[4] NA-Text, P-Text and Vg-St read “ακουουσιν” (plural instead of singulat, Latin equivalent: “audiunt”): א B D Θ ƒ¹³ Chrysostom | TR: K L W Γ Δ 565 579 Byz Theophylact. External evidence in favor of the plural form is earlier and widespread among all text-types. Greek text adjusted.

[5] NA-Text reads “ειδαν”. Same word with a variant spelling.

----

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.

 

---

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

Matthew 13:1-9 - Revision of the Textus Receptus

The gospel according to Matthew

Chapter 13

---

 

1. Ἐν δὲ τῇ ἡμέρᾳ ἐκείνῃ ἐξελθὼν ὁ Ἰησοῦς ἀπὸ[1] τῆς οἰκίας ἐκάθητο παρὰ τὴν θάλασσαν. And[2] on that day Jesus went out of the house and sat by the seaside.

2. Καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοί, ὥστε αὐτὸν εἰς [3] πλοῖον ἐμβάντα καθῆσθαι. Καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν εἱστήκει. And great multitudes gathered to him, so that he got into a boat, and he sat down. And all the multitude stood on the beach.

3. Καὶ ἐλάλησεν αὐτοῖς πολλὰ ἐν παραβολαῖς, λέγων, Ἰδοὺ, ἐξῆλθεν ὁ σπείρων τοῦ σπείρειν. And He spoke to them many things in parables, saying, “Behold, a sower went out to sow.

4. Καὶ ἐν τῷ σπείρειν αὐτὸν ἃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἦλθεν[4] τὰ πετεινὰ καὶ κατέφαγεν αὐτά. And as he sowed, some seeds fell by the wayside, and the birds came and devoured them.

5. Ἄλλα δὲ ἔπεσεν ἐπὶ τὰ πετρώδη, ὅπου οὐκ εἶχεν γῆν πολλήν, καὶ εὐθέως ἐξανέτειλεν, διὰ τὸ μὴ ἔχειν βάθος γῆς, Some fell on rocky ground, where they did not have much soil, and immediately they sprang up, because they had no depth of soil.

6. Ἡλίου δὲ ἀνατείλαντος ἐκαυματίσθη. Καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη. But when the sun had risen, they were scorched. And because they had no root, they withered away.

7. Ἄλλα δὲ ἔπεσεν ἐπὶ τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ ἀπέπνιξαν[5] αὐτά. And some fell among thorns, and the thorns grew up and choked them.

8. Ἄλλα δὲ ἔπεσεν ἐπὶ τὴν γῆν τὴν καλὴν καὶ ἐδίδου καρπόν, ὃ μὲν ἑκατὸν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα. But others fell on good soil and yielded fruit, some a hundredfold, some sixty, some thirty.

9. Ὁ ἔχων ὦτα ἀκούειν ἀκουέτω. He who has ears to hear[6], let him hear.”

---

[1] NA-Text, P-Text and Vg-St omit “απο” (from): B Θ ƒ¹ ƒ¹³ 7 124 164 335 517 788 805 939 1201 1266 1424 1443 1554 1555 1651 1675 1823* 2487 2555 2586 Jerome Bede | TR: C E F G K L W Y Π 22 28 565 579 700 Byz lat Theophylact; “εκ της οικιας”: א Z 33 295 494 892 1342 1695 it^c it^f it^h it^l it^q Chrysostom || The evidence may suggest that some scribes and fathers felt that a preposition was necessary before “της οικιας” in conjunction with verbs of movement and added either “out” or “from” here. Matthew used the genitive without preposition to represent the starting point of a moving person by attaching the preposition to the verb (e.g. Matt. 10:14 in connection with leaving a house: “εξερχομενοι της οικιας”), but as external evidence is strong on the side of the TR with the same preposition found in different transmission lines, it is not safe to change the text here.

[2] NA-Text and Vg-St omit “and” (Gr.: “δε” and Latin equivalent “et”): א B Z 33 892 al vg syr^s cop^sa cop^mae cop^bo(mss) Jerome, Augustine Bede Chrysostom | TR: C D L W Θ ƒ¹ ƒ¹³ Byz it^f it^h it^q syr^p syr^h cop^bo Diatessaron Theophylact || Internal evidence reveals that Matthew introduces a new story with “in those days”, “at that hour”, “at that time” and alike with or without this conjunction (e. g. Matt. 3:1 and 14:1). The omission is a strong variant.

[3] NA-Text, WPF³⁵ and P-Text omit the definite article before “boat” and render “a boat”; א B Θ Byz^mss. TR: D K Γ Δ ƒ¹³ 28 565 579 Byz Theophylact. The inclusion of the article is probably a natural addition to the text. Article removed.

[4] NA-Text and P-Text read “ελθοντα” (participle instead of indicative) without the conjunction “και” before “the birds”: B K Θ ƒ¹³ 565 1010 1241 1424 it^b it^ff1 it^h syr^c syr^h cop^sa cop^mae cop^bo(mss). TR: א C K W Γ Δ ƒ¹ 579 700 892 1241 Byz Theophylact. The indicative might be the result of harmonization to the parallel passage in Mark 4:4. The participle in the Alexandrian text is therefore a strong variant.

[5] NA-Text reads “επνιξαν”. The Byzantine spelling is also found in codices Sinaiticus and Ephraemi.

[6] NA-Text omits “to hear” and renders “he who has ears, let him hear”: א* B L it^a it^e it^ff1 it^k syr^s Tertullian | TR: א² C D E F G K N O W X Z Δ Θ Π Σ ƒ¹ ƒ¹³ 28 33 157 180 205 565 579 700 892 1006 1009 1010 1071 1079 1195 1216 1230 1241 1242 1243 1253 1292 1342 1344 1365 1424 1505 1546 1646 2148 2174 Byz it^aur it^b it^c it^d it^f it^ff2 it^g1 it^h it^l it^π it^q vg syr^c syr^p syr^h cop^sa cop^mae cop^bo arm eth geo slav Diatessaron^arm Origen Eusebius Ephraem Chrysostom (Homily 44) Jerome Speculum || The weight of the evidence from all fronts is against the omission. This portion of scripture might have been accidentally lost in those few Greek copies through visual homoeoarcton (ακουειν ακουετω, thus missing “to hear”) or the typical Alexandrian simplification. A scribe noticed the error in codex Sinaiticus in the 600’s and corrected it by including “to hear” in the verse. In cases like this we do well to remember one of Bengel’s principles of his Monita that posits that all codices taken together should form the normal standard.

 ----

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.

 

---

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

Matthew 12:43-50 - Revision of the Textus Receptus

The gospel according to Matthew

Chapter 12

---

 

43. Ὅταν δὲ τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου, διέρχεται διʼ ἀνύδρων τόπων ζητοῦν ἀνάπαυσιν, καὶ οὐχ εὑρίσκει. “When an unclean spirit has gone out of a man, he passes through waterless places seeking rest and does not find it.

44. Τότε λέγει, Ἐπιστρέψω εἰς τὸν οἶκόν μου ὅθεν ἐξῆλθον. Καὶ ἐλθὸν εὑρίσκει σχολάζοντα σεσαρωμένον καὶ κεκοσμημένον. Then he says, ‘I will return to my house from which I came.’ And when he comes, he finds it empty, swept, and put in order.

45. Τότε πορεύεται καὶ παραλαμβάνει μεθʼ ἑαυτοῦ ἑπτὰ ἕτερα πνεύματα πονηρότερα ἑαυτοῦ, καὶ εἰσελθόντα κατοικεῖ ἐκεῖ, καὶ γίνεται τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου χείρονα τῶν πρώτων. Οὕτως ἔσται καὶ τῇ γενεᾷ ταύτῃ τῇ πονηρᾷ. Then he goes and takes with him seven other spirits more evil than himself, and they enter in and dwell there, and the last state of that man becomes worse than the first. So will it be also with this evil generation.”

46. Ἔτι δὲ[1] αὐτοῦ λαλοῦντος τοῖς ὄχλοις, ἰδοὺ, ἡ μήτηρ καὶ οἱ ἀδελφοὶ αὐτοῦ εἱστήκεισαν ἔξω, ζητοῦντες αὐτῷ λαλῆσαι. While he was still speaking to the multitudes, behold, his mother and his brothers stood outside, seeking to speak to him.

47. Εἶπεν δέ τις αὐτῷ, Ἰδοὺ, ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἔξω ἑστήκασιν, ζητοῦντές σοι λαλῆσαι. Then one said to him, “Behold, your mother and your brothers stand outside, seeking to speak to you.”[2]

48. Ὁ δὲ ἀποκριθεὶς εἶπεν τῷ εἰπόντι[3] αὐτῷ, Τίς ἐστιν ἡ μήτηρ μου; Καὶ τίνες εἰσὶν οἱ ἀδελφοί μου; But answering he said to the one who spoke to Him, “Who is my mother? And who are my brothers?”

49. Καὶ ἐκτείνας τὴν χεῖρα αὐτοῦ ἐπὶ τοὺς μαθητὰς αὐτοῦ εἶπεν, Ἰδοὺ, ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου. And stretching out his hand toward his disciples, he said, “Behold, my mother and my brothers!

50. Ὃστις γὰρ ἂν ποιήσῃ τὸ θέλημα τοῦ πατρός μου τοῦ ἐν οὐρανοῖς, αὐτός μου ἀδελφὸς καὶ ἀδελφὴ καὶ μήτηρ ἐστίν. For whoever does the will of my Father who is in heaven, he is my brother and sister and mother.”

---

[1] NA-Text and Vg-St omit “δε” (and): א B Augustine Jerome Bede | TR: C D K W Γ Δ Θ ƒ¹ ƒ¹³ Byz 565 579 700 it^q syr^h Diatessaron Chrysostom Theophylact || Internal evidence is not decisive, because a scribe could have added it as a natural replication of Matthew’s style given that he used the conjunction 485 times in his gospel or he could just leave out the conjunction because it can be silent in some contexts, this verse being a good case in point. Because of the excellent support, it is safer to keep the conjunction in the text.

[2] NA-Text brackets this verse: א* B L Γ 579 597 1009 pc it^ff1 it^k syr^s syr^c cop^sa | TR: א¹ א² C D E F G K W X Y Z Δ Θ Π Σ ƒ¹ ƒ¹³ 22 28 33 157 180 205 565 700 892 1006 1010 1071 1079 1195 1216 1230 1242 1243 1253 1292 1342 1344 1365 1424 1505 1546 1646 2148 2174 Byz it^aur it^b it^c it^d it^f it^ff2 it^g1 it^h it^l it^q vg syr^p syr^h cop^mae arm eth geo slav Diatessaron Origen^lat Chrysostom^lem Chromatius Jerome Augustine || Internal evidence reveals that the omission of the verse makes the beginning of verse 48 sound non-sensical with the “but he answered him who spoke to him”, if there was no one speaking to him in the previous verse. This portion of the text was most certainly lost due to a parabletic error with the line of sight of the scribe drifting from the “λαλησαι” at the end of verse 46 to the “λαλησαι” at the end of verse 47, thus accidentally missing verse 47. A scribe noticed the error in codex Sinaiticus and corrected it yet in the 300’s or possibly in the 400’s.

[3] NA-Text and P-Text read “λεγοντι” (present instead of aorist): א B D Z 33 892 1424 | TR: C K L Γ Δ Θ ƒ¹ ƒ¹³ 565 579 700 Byz Theophylact. The TR is well supported and stands in no need of correction.

----

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.

 

---

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