Matthew 12:9-21 - Revision of the Textus Receptus

The gospel according to Matthew

Chapter 12

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9. Καὶ μεταβὰς ἐκεῖθεν ἦλθεν εἰς τὴν συναγωγὴν αὐτῶν, And departing from there, he went into their synagogue,

10. καὶ ἰδοὺ, ἄνθρωπος ἦν τὴν[1] χεῖρα ἔχων ξηράν. Καὶ ἐπηρώτησαν αὐτὸν, λέγοντες, Εἰ ἔξεστι τοῖς σάββασιν θεραπεύειν[2]; ἵνα κατηγορήσωσιν αὐτοῦ. behold, there was a man who had a withered hand. And they asked him, saying: “Is it lawful to heal on the Sabbath day?” ‒ that they might accuse him.

11. Ὁ δὲ εἶπεν αὐτοῖς, Τίς ἔσται ἐξ ὑμῶν ἄνθρωπος ὃς ἕξει πρόβατον ἕν, καὶ ἐὰν ἐμπέσῃ τοῦτο τοῖς σάββασιν εἰς βόθυνον, οὐχὶ κρατήσει αὐτὸ καὶ ἐγερεῖ; But He said to them, “What man is there among you who has one sheep, and if it one falls into a pit on the Sabbath day, will not take hold of it and lift it out?

12. Πόσῳ οὖν διαφέρει ἄνθρωπος προβάτου. Ὥστε ἔξεστιν τοῖς σάββασιν καλῶς ποιεῖν. Of how much more value then is a man than a sheep! Therefore, it is lawful to do good on the Sabbath day.”

13. Τότε λέγει τῷ ἀνθρώπῳ, Ἔκτεινόν τὴν χεῖρα σου. Καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη[3] ὑγιὴς ὡς ἡ ἄλλη. Then he said to the man, “Stretch out your hand.” And he stretched it out, and it was restored as whole as the other.

14. Οἱ δὲ Φαρισαῖοι συμβούλιον ἔλαβον κατʼ αὐτοῦ ἐξελθόντες ὅπως αὐτὸν ἀπολέσωσιν. But the Pharisees went out and took council against him as to how they might destroy him.

15. Ὁ δὲ Ἰησοῦς γνοὺς ἀνεχώρησεν ἐκεῖθεν. καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοί, καὶ ἐθεράπευσεν αὐτοὺς πάντας, But when Jesus knew it, he withdrew from there. And great multitudes[4] followed him, and he healed them all.

16. Καὶ ἐπετίμησεν αὐτοῖς ἵνα μὴ φανερὸν αὐτὸν ποιήσωσιν, And charged them that they should not make him known,

17. ὅπως[5] πληρωθῇ τὸ ῥηθὲν διὰ Ἠσαΐου τοῦ προφήτου, λέγοντος, that it might be fulfilled what was spoken through Isaiah the prophet, saying,

18. Ἰδοὺ, ὁ παῖς μου ὃν ᾑρέτισα, ὁ ἀγαπητός μου εἰς ὃν εὐδόκησεν ἡ ψυχή μου. Θήσω τὸ πνεῦμά μου ἐπʼ αὐτόν, καὶ κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ. “behold, my servant whom I have chosen, my beloved in whom my soul is well pleased. I will put my Spirit upon him and He will proclaim justice to the Gentiles.

19. Οὐκ ἐρίσει, οὐδὲ κραυγάσει, οὐδὲ ἀκούσει τις ἐν ταῖς πλατείαις τὴν φωνὴν αὐτοῦ. He will not quarrel, nor cry out, neither will anyone hear his voice in the streets.

20. Κάλαμον συντετριμμένον οὐ κατεάξει καὶ λίνον τυφόμενον οὐ σβέσει, ἕως ἂν ἐκβάλῃ εἰς νῖκος τὴν κρίσιν. A bruised reed He will not break and a smoking flax He will not quench, until he leads justice to victory.

21. καὶ [6] τῷ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν and in his name, the Gentiles will hope.”

 

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[1] NA-Text and Vg-St omit “ην την” (there was): א B C W 892 pc it^l cop | TR: Byz it^b it^c vg^mss | P-Text: “ανθρωπος ην εκει την”: D L (N) Δ Θ (0233) ƒ¹ ƒ ¹³ 33 1010 1424 al (it) syr^p syr^h Theophylact || The reading found in the P-Text is well supported but it appears to be the product of scribal clarification to the text. The shorter reading on the other hand appears to be the typical Alexandrian simplification of the text. It is safer to stick to the Byzantine text here.

[2] NA-Text reads “θεραπευσαι” (aorist instead of infinitive). Codices Vaticanus and Ephraemi support the Byzantine reading.

[3] NA-Text reads “απεκατεσταθη”, same word spelled differently: א B C² L M X Γ Δ Θ Byz^pt. TR: D K Theophylact Byz^pt. Spelling adjusted.

[4] NA-Text brackets “οχλοι” (multitudes). Vg-St omits it, thus rendering “many”: א B Π^c 372 873 it^a it^aur it^b it^c it^ff1 it^ff2 itg1 it^k it^l vg (syr^c syr^s) eth^ro Eusebius^1/2 (Chromatius) Jerome Augustine | TR: C D E G K L N^c W Δ Θ Π* Σ 0281 f1 f13 28 33 157 180 205 565 579 700 892 1006 1009 1010 1071 1079 1195 1216 1230 1242 1243 1253 1292 1342 1344 1365 1424 1505 1546 1646 2148 2174 Byz it^d it^f it^h (it^q) syr^p syr^h cop^sa(ms) cop^bo cop^fay(vid)? arm (eth) geo slav Diatessaron Origen Eusebius^1/2 (Hilary) Chrysostom || This is most certainly the result of a scribal error caused by homoeoteleuton (οχλοι πολλοι, thus missing multitudes). Harmonization to the parallel passage in Mark 3:7 is less likely for the reading there is different (πολυ πληθος). There is no sign of direct harmonization between those two texts. Besides, the overwhelming weight of the majuscules and minuscules of all text-types and the versions is on the side of the TR. Only 0.3% of the Greek extant manuscripts read “many”.

[5] NA-Text reads “ινα”. Those are interchangeable in this context.

[6] NA-Text, WPF³⁵, P-Text and M-Text omit “εν”. The addition “εν” in codex D and “επι” in W and 0233 seem to suggest scribal emendations when they felt that something was missing before “his name”. It is also absent from codices א, B, the Byzantine manuscripts, Theophylact and Chrysostom’s text. Therefore, it has been removed from the Textus Receptus.

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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!