The gospel according to Matthew
Chapter 9
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27. Καὶ παράγοντι ἐκεῖθεν τῷ Ἰησοῦ, ἠκολούθησαν
αὐτῷ[1] δύο τυφλοὶ, κράζοντες
καὶ λέγοντες, Ἐλέησον ἡμᾶς, υἱὲ[2] Δαυίδ. And as Jesus passed on from there, two
blind men followed him, crying out and saying, “Have mercy on us, Son of
David!” |
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28. Ἐλθόντι δὲ εἰς τὴν οἰκίαν,
προσῆλθον αὐτῷ οἱ τυφλοί, καὶ λέγει αὐτοῖς ὁ Ἰησοῦς, Πιστεύετε ὅτι δύναμαι
τοῦτο ποιῆσαι; Λέγουσιν αὐτῷ, Ναί, κύριε. When he had come into the house, the blind men came to him, and
Jesus said to them, “Do you believe that I am able to do this?” They said to
him, “Yes, Lord.” |
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29. Τότε ἥψατο τῶν ὀφθαλμῶν αὐτῶν λέγων, Κατὰ
τὴν πίστιν ὑμῶν γενηθήτω ὑμῖν. Then he touched their eyes, saying, “According to your faith
let it be to you.” |
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30. Καὶ ἀνεῴχθησαν[3] αὐτῶν οἱ ὀφθαλμοί. Καὶ ἐνεβριμήσατο[4] αὐτοῖς ὁ Ἰησοῦς, λέγων, Ὁρᾶτε
μηδεὶς γινωσκέτω. And their eyes were opened. And Jesus
strictly charged them, saying, “See that no one knows about this.” |
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31. Οἱ δὲ ἐξελθόντες διεφήμισαν αὐτὸν ἐν ὅλῃ τῇ
γῇ ἐκείνῃ. But they went out and spread abroad his
fame in all that land. |
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32. Αὐτῶν δὲ ἐξερχομένων ἰδοὺ προσήνεγκαν αὐτῷ
ἄνθρωπον κωφὸν δαιμονιζόμενον. As they went out, behold, a mute man
who was demon-possessed was brought to him. |
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33. Καὶ ἐκβληθέντος τοῦ δαιμονίου, ἐλάλησεν ὁ
κωφός, καὶ ἐθαύμασαν οἱ ὄχλοι, λέγοντες, Οὐδέποτε ἐφάνη οὕτως ἐν τῷ Ἰσραήλ. And when the demon was cast out, the
mute spoke, and the multitudes marveled, saying, “Nothing like this has ever
been seen in Israel!” |
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34. Οἱ δὲ Φαρισαῖοι ἔλεγον, Ἐν τῷ ἄρχοντι τῶν
δαιμονίων ἐκβάλλει τὰ δαιμόνια. But the Pharisees said, “By the prince
of the demons, he casts out demons.” [5] |
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35. Καὶ περιῆγεν ὁ Ἰησοῦς τὰς πόλεις πάσας καὶ
τὰς κώμας, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας
καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. And Jesus went about all the cities and
the villages, teaching in their synagogues and preaching the gospel of the
kingdom and healing every disease and every sickness[6]. |
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36. Ἰδὼν δὲ τοὺς ὄχλους ἐσπλαγχνίσθη περὶ αὐτῶν
ὅτι ἦσαν ἐσκυλμένοι καὶ ἐρριμμένοι ὡσεὶ
πρόβατα μὴ ἔχοντα ποιμένα. But when he saw the multitudes, he was
moved with compassion for them because they were troubled[7]
and scattered, like sheep without a shepherd. |
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37. Τότε λέγει τοῖς μαθηταῖς αὐτοῦ, Ὁ μὲν
θερισμὸς πολύς, οἱ δὲ ἐργάται ὀλίγοι. Then he said to his disciples, “The harvest is plentiful
indeed, but the laborers are few. |
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38. Δεήθητε οὖν τοῦ κυρίου τοῦ θερισμοῦ ὅπως
ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὐτοῦ. Therefore pray that the Lord of the harvest will
send out laborers into his harvest.”
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[1] NA-Text brackets “αυτω” (“him” after “followed”).
[2] NA-Text and WPF35 read “υιος” (nominative instead of vocative): B G W Y Π 565 700
1006 | TR: א C D E F K L N Γ Δ Θ 0250 ƒ1 ƒ13
28 579 892* 1010 1424 Byz Theophylact || The vocative is supported by all
text-types and should be maintained in the text.
[3] NA-Text reads “ηνεωχθησαν”. Codex Sinaiticus and the Byzantine text have the same spelling.
[4] NA-Text reads “ενεβριμηθη” (passive deponent instead of middle deponent). The Byzantine tense is
supported by all text types plus a correction in codex Vaticanus.
[5] Hort omitted this verse on the authority of codex D. This is what he called one of the “western omissions that may perhaps be non-interpolations” (The New Testament in the original Greek, Westcott & Hort, pg. 176). Textual critics before and after him have rejected this omission and rightly so. It is wrong to posit that the true reading has survived in only one or two Greek codices against the mass of all Greek codices from different transmission lines against it. This omission appears to have arisen in codex D under the influence of the Diatessaron that cannot be used to determine the right order of events in a particular gospel. Tatian put together the material about the blasphemy against the Holy Spirit in section XIV that combined the passages of Matthew 12, Mark 3 and Luke 11 that are related to this subject. So, it was natural for him to omit this verse from section XII that was more focused on the ministry of healing and the authority given to the apostles to do the same on his authority.
[6] NA-Text and Vg-St omit “among the people”: א2 B C* D N S W Δ ƒ1 22 33 157 565 788 892 syr cop Diatessaron Chrysostom Augustine (Harmony of the gospels, 2:30:70, Latin: “curans omnem languorem et omnem infirmitatem videns autem turbas…”) Jerome | TR: א* C E F G K L Γ Θ Π ƒ13 28 700 788c arm geo Theophylact || This text shows typical signs of liturgical adjustments both in the East and the West. This can be clearly seen in several witnesses that add “and they followed him” or “and many followed him” at the end of the verse, including codices א, L, family of manuscripts ƒ13, minuscules 517, 1010, 1424 and the old Latin codices ita, itb, ith and itg1 or “among the people” added in codex C and minuscule 788. A scribe in the 7th century noticed this tendency to add material to the end of this verse and corrected codex Sinaiticus by dropping from its text “among the people and they followed him”. John Burgon also thinks that this is a liturgical addition for the lesson assigned to the seventh Sunday after Pentecost, inspired by passage in Matthew 4:23 with which ended the lesson assigned for the second Sunday after Pentecost. Both external and internal evidence commend the shorter reading as original here and being so, the text has been corrected following the NA-Text. As a side note, both the Greek and the Latin text in the Complutensian Polyglot omitted “among the people”.
[7] M-Text, WPF35, NA-Text and Vg-St (Latin: vexati) read “troubled”: א B Chrysostom (Gr. “ὅτι ἦσαν ἐσκυλμένοι καὶ ἐρριμμένοι”, twice in Homily 32) Augustine (Latin: “quia errant vexati et jacentes”, Harmony of the gospels, 2:30:70) Jerome Bede | TR: Codices L V 1424 syrp syrs Diatessaron Theophylact || The reading “troubled” is based on a broader array of evidence. Scrivener states that the easiest synonym found in the TR is suspect of having crept into the text from a gloss. Text adjusted.
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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-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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