The gospel according to Matthew
Chapter 12
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22. Τότε
προσηνέχθη αὐτῷ δαιμονιζόμενος τυφλὸς καὶ κωφός. Καὶ ἐθεράπευσεν αὐτόν, ὥστε
τὸν τυφλὸν καὶ κωφὸν καὶ λαλεῖν καὶ βλέπειν. Then a demon-possessed was brought to him, blind and[1]
mute. And he healed him, so that the blind and mute both[2]
spoke and saw. |
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23. Καὶ
ἐξίσταντο πάντες οἱ ὄχλοι καὶ ἔλεγον, Μήτι οὗτός ἐστιν ὁ υἱὸς Δαυίδ; And all the multitudes were amazed and said, “Is this not the son
of David?” |
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24. Οἱ
δὲ Φαρισαῖοι ἀκούσαντες εἶπον, Οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια εἰ μὴ ἐν τῷ
Βεελζεβοὺλ ἄρχοντι τῶν δαιμονίων. But when the Pharisees heard it, they said, “This man does not
cast out demons except by Beelzebul, the prince of the demons.” |
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25. εἰδὼς
δὲ ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν αὐτοῖς, Πᾶσα βασιλεία μερισθεῖσα καθʼ
ἑαυτῆς ἐρημοῦται, καὶ πᾶσα πόλις ἢ οἰκία μερισθεῖσα καθʼ ἑαυτῆς οὐ
σταθήσεται. And Jesus[3]
knowing their thoughts, said to them, “Every kingdom divided against itself is brought to
desolation, and every city or house divided against itself will not stand. |
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26. Καὶ
εἰ ὁ Σατανᾶς τὸν Σατανᾶν ἐκβάλλει, ἐφʼ ἑαυτὸν ἐμερίσθη. Πῶς οὖν σταθήσεται ἡ
βασιλεία αὐτοῦ; And
if Satan casts out Satan, he is divided against himself. How then will his
kingdom stand? |
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27. Καὶ
εἰ ἐγὼ ἐν Βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν; διὰ
τοῦτο αὐτοὶ ὑμῶν ἔσονται κριταὶ. And
if I cast out demons by Beelzebul, by whom do your sons cast them out?
Therefore, they will be your judges. |
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28. Εἰ
δὲ ἐν πνεύματι θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφʼ ὑμᾶς ἡ βασιλεία
τοῦ θεοῦ. But
if I cast out demons by the Spirit of God, then the Kingdom of God has come
upon you. |
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29. Ἢ πῶς δύναταί τις εἰσελθεῖν εἰς τὴν οἰκίαν
τοῦ ἰσχυροῦ καὶ τὰ σκεύη αὐτοῦ διαρπάσαι[4] ἐὰν μὴ πρῶτον δήσῃ τὸν
ἰσχυρόν; Καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει. Or
how can one enter the house of the strong man and plunder his goods, unless
he first binds the strong man? Then he will plunder his house. |
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30. Ὁ μὴ ὢν μετʼ ἐμοῦ κατʼ ἐμοῦ ἐστιν, καὶ ὁ μὴ
συνάγων μετʼ ἐμοῦ σκορπίζει. “He
who is not with me is against me, and he who does not gather with me,
scatters. |
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31. Διὰ
τοῦτο λέγω ὑμῖν, πᾶσα ἁμαρτία καὶ βλασφημία ἀφεθήσεται τοῖς ἀνθρώποις, ἡ δὲ
τοῦ πνεύματος βλασφημία οὐκ ἀφεθήσεται τοῖς ἀνθρώποις. For
this reason, I say to you, every sin and blasphemy will be forgiven men, but
the blasphemy against the Spirit will not be forgiven men[5]. |
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32. Καὶ
ὃς ἐὰν[6] εἴπῃ λόγον κατὰ τοῦ υἱοῦ
τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ, ὃς δʼ ἂν εἴπῃ κατὰ τοῦ πνεύματος τοῦ ἁγίου,
οὐκ ἀφεθήσεται αὐτῷ, οὔτε ἐν τούτῳ[7] αἰῶνι οὔτε ἐν τῷ
μέλλοντι. And
whoever speaks a word against the Son of Man, it will be forgiven him, but
whoever speaks against the Holy Spirit, it will not be forgiven him, either
in this age, or in the age to come. |
[1] NA-Text omits “blind and”: א B D 892 983 1424 itff1 itg1
itk syrs syrc cop | TR: C L X W Δ Θ
0233 0281 ƒ1 ƒ13 22 33 565 517 700 syrp syrh
Byz itq Diatessaron Basil Chrysostom Theophylact || This is most
likely a copyist error caused by visual homoeoteleuton (τον
τυφλον και
κωφον, thus missing “blind and”). Rather than scribal harmonization in the
verse, the omission of “blind and” more resembles a copyist error by breaking
the natural parallels blind/mute, blind/mute and speak/see. When we look at the
passages in the gospel of Matthew where Jesus is healing people, we learn that
Matthew was always very careful with those parallels of sickness and healing
that were consistently used so elegantly and eloquently by the evangelist
(Matt. 8:3, 9:6, 9:25, 9:30, 9:33, 11:5, 12:13, 15:31 and 20:34). Therefore,
the blind and mute man who is reduced to just a mute who now speaks and sees is
not a sentence that Matthew would have written. It is noteworthy that the
manuscripts used by the Latins tended to omit all together the second
occurrence of “blind and mute” in the verse as shown in the commentaries of
Jerome, Augustine and Bede.
[2] NA-Text and Vg-St omit “both”: א B D Θ Byzmss. TR: א2 C K L N Γ Δ Byz Theophylact || The omission may be a natural way to
separate in the mind of the copyist “blind and mute” of “spoke and saw”.
Besides, the inclusion is well supported and has been maintained in the Greek
text.
[3] NA-Text omits “Jesus”.
[4] NA-Text uses the less intensive verb “αρπασαι” in the first instance. The Byzantine reading is
better supported by majuscules of all text types, including א, C2, D, L, Θ,
family of manuscripts ƒ13 and the Byzantine manuscripts. Internal
evidence may suggest either scribal conformation by adjusting the verb to read
the same in both occurrences or a scribal error by missing “δια” giving that the verb ends with the same vowels.
The vulgate, Jerome and Theophylact use the same verb in both occurrences.
[5] NA-Text and Vg-St omit the second occurrence of men: א B f1 22 174 517 892 1424 1675 pc itaur itk vg copsa copbo Jerome Bede | TR: C D K L N W Γ Δ Θ 0271 ƒ13 33 565 700 Byz it syrp syrh Theophylact || Internal evidence may suggest that the fathers and the scribes felt that a complement was missing at the end of verse 31 and harmonized it either with the previous occurrence of “forgiven men” or the “them” of the following verse, but as the evidence in the combination of good witnesses is against this reasoning, “men” has been maintained in the text.
[6] NA-Text, P-Text, WPF35 and M-Text read “εαν”: א B Byz. TR: D Chrysostom Theophylact. The TR reading may be the result of scribal
conformation to the second occurrence of “ος…αν” within the verse. Text adjusted.
[7] M-Text, P-Text and WPF35 read “νυν” and renders
“in the present age”: E F G L M Γ Theophylact | TR: א B C D K X Δ Θ Π Jerome. The TR is very well
supported.
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.
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To God all the glory for the preservation of the scriptures! He reigns!
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