Matthew 10:1-15 - Revision of the Textus Receptus

The gospel according to Matthew

Chapter 10

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1. Καὶ προσκαλεσάμενος τοὺς δώδεκα μαθητὰς αὐτοῦ ἔδωκεν αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτων, ὥστε ἐκβάλλειν αὐτὰ, καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. And He called to himself his twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 2. Τῶν δὲ δώδεκα ἀποστόλων τὰ ὀνόματά ἐστιν ταῦτα· πρῶτος Σίμων ὁ λεγόμενος Πέτρος, καὶ Ἀνδρέας ὁ ἀδελφὸς αὐτοῦ, Ἰάκωβος ὁ τοῦ Ζεβεδαίου, καὶ Ἰωάννης ὁ ἀδελφὸς αὐτοῦ, Now the names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew his brother; [1] James the son[2] of Zebedee, and John his brother; 3. Φίλιππος καὶ Βαρθολομαῖος, Θωμᾶς καὶ Ματθαῖος[3] ὁ τελώνης, Ἰάκωβος ὁ τοῦ Ἁλφαίου καὶ Λεββαῖος ὁ ἐπικληθεὶς Θαδδαῖος, Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Lebbaeus, whose surname was[4] Thaddaeus; 4. Σίμων ὁ Κανανίτης[5] καὶ Ἰούδας ὁ[6] Ἰσκαριώτης ὁ καὶ παραδοὺς αὐτόν. Simon the Cananite; and Judas Iscariot, who also betrayed him. 5. Τούτους τοὺς δώδεκα ἀπέστειλεν ὁ Ἰησοῦς παραγγείλας αὐτοῖς, λέγων, Εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε, καὶ εἰς πόλιν Σαμαριτῶν μὴ εἰσέλθητε. Jesus sent these twelve out and commanded them, saying, “Do not go into the way of the Gentiles, and do not enter any city of the Samaritans. 6. Πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. But rather go to the lost sheep of the house of Israel. 7. Πορευόμενοι δὲ κηρύσσετε, λέγοντες ὅτι Ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν. And as you go, preach, saying, ‘The kingdom of heaven is at hand!’ 8. Ἀσθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε. Δωρεὰν ἐλάβετε, δωρεὰν δότε. Heal the sick, raise the dead[7], cleanse the lepers, cast out demons. Freely you have received, freely give. 9. Μὴ κτήσησθε χρυσὸν μηδὲ ἄργυρον μηδὲ χαλκὸν εἰς τὰς ζώνας ὑμῶν, Do not take gold nor silver nor copper in your belts. 10. Μὴ πήραν εἰς ὁδὸν, μηδὲ δύο χιτῶνας, μηδὲ ὑποδήματα, μηδὲ ῥάβδον, ἄξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ ἐστιν[8]. Do not take a bag for the journey, neither two coats, nor sandals, nor a staff[9], for the laborer is worthy of his food. 11. Εἰς ἣν δʼ ἂν πόλιν ἢ κώμην εἰσέλθητε, ἐξετάσατε τίς ἐν αὐτῇ ἄξιός ἐστιν, κἀκεῖ μείνατε ἕως ἂν ἐξέλθητε. And whatever city or village you enter, find out who is worthy in it, and stay there until you leave. 12. Εἰσερχόμενοι δὲ εἰς τὴν οἰκίαν ἀσπάσασθε αὐτήν. As you enter the house, greet it. 13. Καὶ ἐὰν μὲν ᾖ ἡ οἰκία ἀξία, ἐλθέτω[10] ἡ εἰρήνη ὑμῶν ἐπʼ αὐτήν, ἐὰν δὲ μὴ ᾖ ἀξία, ἡ εἰρήνη ὑμῶν πρὸς ὑμᾶς ἐπιστραφήτω. And if the house is worthy, let your peace come upon it, but if it is not worthy, let your peace return to you. 14. Καὶ ὃς ἐὰν[11] μὴ δέξηται ὑμᾶς μηδὲ ἀκούσῃ τοὺς λόγους ὑμῶν, ἐξερχόμενοι ἔξω[12] τῆς οἰκίας ἢ τῆς πόλεως ἐκείνης, ἐκτινάξατε τὸν κονιορτὸν τῶν ποδῶν ὑμῶν. And whoever will not receive you, nor hear your words, as you go out of that house or that city, shake the dust off your feet. 15. Ἀμὴν λέγω ὑμῖν, ἀνεκτότερον ἔσται γῇ Σοδόμων καὶ Γομόρρων ἐν ἡμέρᾳ κρίσεως ἢ τῇ πόλει ἐκείνῃ. Truly, I say to you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that city. [1] NA-Text adds “and” before “James”. [2] Greek: James of Zebedee (also in verse 3… James of Alpheus). [3] NA-Text reads “μαθθαιος”. [4] NA-Text and Vg-St omit “Lebbaeus, whose surname was”: א B ƒ13 17 124 130 788 892 itaur itc itff1 itl copsa copmae copbo Jerome Augustine Bede | TR: C2 E F G K L N W X Δ Θ Π Σ ƒ1 (13) 28 22 33 157 180 205 (346) (543) 565 579 597 700 (826) (828) 1006 1009 1010 1071 1079 1195 1216 1230 1242 1243 1253 1292 1342 1344 1365 1424 1505 1546 1646 2148 2174 Byz itf syrp syrh syrpal(mss) (arm) eth geo slav Apostolic Constitutions Chrysostom Theophylact || The overwhelming weight of the manuscript evidence is in favor of the TR. Only 0.4% of Greek manuscripts support the NA-Text. Internal evidence strongly suggests that a copyist line of sight drifted from the end of “Lebbaeus” to the end of “Thaddaeus”, thus missing “Lebbaeus, whose surname was” (λεββαιος ο επικληθεις θαδδαιος). As a side note, the Greek text in the Complutensian Polyglot, which is Byzantine, read “Lebbaeus, whose surname was” whereas the Latin text in the parallel column omitted it. [5] NA-Text reads “καναναιος”. Codex Sinaiticus reads like the Byzantine text. [6] NA-Text and P-Text add the definite article “ο” after “Judas”: א B D Θ | TR: Byz Theophylact || Both forms are used in the New Testament. The inclusion could be a natural addition to the text by following “σιμων ο κανανιτης” or non-inclusion by common use or to avoid two identical definite articles in the same clause referring to Judas. In context, it makes more sense to think that Matthew would have probably included the article to the text, following the same pattern of inclusion of the article in verse 2 through 5. The article has been added to the text. [7] M-Text and WPF35 omit “raise the dead”: C E F G K L M S U V X Y Γ Θ Π 28 118 124 174 700* 788 Byz itf (syrp) syrpal copsa copmae arm ethmss geo1 geoB Diatessaron Juvencus Eusebius Basil Chrysostom | TR: א B C* (D) N P W Δ Σ Φ Ω ƒ1 ƒ13 16 22 33 108 157 348 349 372 399 543 565 566 700mg 892 1010 1093 1573 1579 pc ita itb itc ith itk itl itq vg Jerome (Latin: infirmos curate mortuos suscitate leprosos mundate daemones eicite”, commentary on Matthew 10:8) Augustine (on the work of monks), John Cassian (Conference 15), Hilary (commentary on Matthew 10.4) Bede || Internal evidence reveals that this text is subject to accidental loss due to visual homoeoteleuton (“καθαριζετε νεκρους εγειρετε”, thus missing “raise the dead”). It is possible that an early scribe missed this portion of the text and affected manuscripts copied from that early manuscript. The Latin tradition preserved steadfastly this portion of scripture found in the vulgate and the old Latin codices. The earlier representatives of the Alexandrian text have also preserved this clause, including codices א, B and C and confirmed in the Alexandrian minuscule 33, Cyril of Alexandria (commentary on Luke, sermon 23) and the Bohairic Coptic version, even though the 9th century codex L and the Sahidic and the middle Ӕgyptian version do not have it. Codex D as the main representative of the Western text retains it in the text along with the Syriac Synaiticus version, even though the Diatessaron does not have it. The Caesarean codex Θ does not have the clause and the omission is followed by the Armenian and Georgian versions, but family of manuscripts ƒ1 and minuscule 565 have it. The Byzantine tradition does not omit the clause entirely either with codices N, P, W, Δ, Σ, Φ, Ω, family of manuscripts 13 that normally reflects Byzantine readings, the Harklean Syriac and the Ethiopic version, whose inclusion is reflected in the P-Text. Therefore, it is safer to retain the clause in the text as it has been preserved in the Latin church, the earlier Alexandrian manuscripts and Byzantine witnesses of the 400’s and 500’s. It is worth noting that the Greek text in the Complutensian Polyglot also omitted these words, whereas the Latin text in the parallel column included them. [8] NA-Text omits “εστιν” (is). [9] NA-Text, P-Text and Vg-St read “a staff” instead of “staffs”: א B D Θ ƒ1 33 892 1424 syrp cop Hilary Jerome Bede Chrysostom (Gr. “ραβδον”, twice in homily 32) Diatessaron | TR: C L W ƒ13 ita itff1 ith itμ Byz syrh Theophylact. The singular form is more widespread across all different text types in multiple locations and times, which is a good indication of having spread from one single and original source. Besides, the singular form is the harder reading. A scribe, naturally following the flow of two preceding plurals, would more easily add a third plural, thus changing “a staff” into “staffs”, following “coats” and “sandals”. Greek text adjusted. [10] NA-Text reads “ελθατω”, a spelling difference. Scrivener thinks that the Alexandrian spelling should be preferred here, but the evidence does not confirm it. The Byzantine spelling is found in a variety of codices, including Vaticanus, Koridethi and the Byzantine majuscules. [11] NA-Text reads “ος αν”. Matthew uses both forms. [12] NA-Text and P-Text add “εξω” and renders literally “go out from that house”: א B D Θ | TR: C Byz Theophylact || The preposition may have been lost in the Byzantine transmission line due to a scribal error caused by visual homoeoarcton (εξερχομενοι εξω, thus missing “εξω”). Preposition added to the Greek text.

---- 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!