The gospel according to Matthew
Chapter 17
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22. Ἀναστρεφομένων[1] δὲ αὐτῶν ἐν τῇ Γαλιλαίᾳ
εἶπεν αὐτοῖς ὁ Ἰησοῦς, Μέλλει ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοσθαι εἰς χεῖρας
ἀνθρώπων, And while they were staying in Galilee,
Jesus said to them, “The Son of Man is about to be delivered up into the hands of men, |
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23. καὶ ἀποκτενοῦσιν αὐτόν, καὶ τῇ τρίτῃ ἡμέρᾳ
ἐγερθήσεται. Καὶ ἐλυπήθησαν σφόδρα. and they will kill him, and on the third day he will
be raised.” And they were exceedingly sorrowful. |
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24. Ἐλθόντων δὲ αὐτῶν εἰς Καπερναοὺμ[2] προσῆλθον οἱ τὰ δίδραχμα
λαμβάνοντες τῷ Πέτρῳ καὶ εἶπον[3], Ὁ διδάσκαλος ὑμῶν οὐ
τελεῖ τὰ[4] δίδραχμα; And when they came to Capernaum, those
who received the didrachmas came to Peter, and said, “Does your teacher not
pay the didrachmas?” |
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25. Λέγει, Ναί. Καὶ ὅτε εἰσῆλθεν[5] εἰς τὴν οἰκίαν,
προέφθασεν αὐτὸν ὁ Ἰησοῦς, λέγων, Τί σοι δοκεῖ, Σίμων; Οἱ βασιλεῖς τῆς γῆς
ἀπὸ τίνων λαμβάνουσιν τέλη ἢ κῆνσον; Ἀπὸ τῶν υἱῶν αὐτῶν ἢ ἀπὸ
τῶν ἀλλοτρίων; He said, “Yes.” And when he came into
the house, Jesus anticipated him, saying, “What do you think, Simon? From whom do the kings of
the earth receive toll or tax? From their sons or from strangers?” |
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26. Λέγει αὐτῷ[6] ὁ Πέτρος ἀπὸ τῶν
ἀλλοτρίων. Ἔφη αὐτῷ ὁ Ἰησοῦς, Ἄρα γε ἐλεύθεροί εἰσιν οἱ
υἱοί. Peter[7]
said to him, “From strangers.” Jesus said to him, “Then the sons are free. |
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27. ἵνα δὲ μὴ σκανδαλίσωμεν αὐτούς, πορευθεὶς
εἰς τὴν[8] θάλασσαν βάλε ἄγκιστρον
καὶ τὸν ἀναβάντα[9] πρῶτον ἰχθὺν ἆρον. Καὶ ἀνοίξας
τὸ στόμα αὐτοῦ εὑρήσεις στατῆρα. Ἐκεῖνον λαβὼν δὸς αὐτοῖς
ἀντὶ ἐμοῦ καὶ σοῦ. But so that we do not offend them, go to the sea,
cast a hook, and take up the first fish that comes up. And when you have
opened its mouth, you will find a stater coin. Take that and give it to them
for me and you.” |
[1] NA-Text reads “gathering” (Gr.: συστρεφομενων). The collective witness of the majuscules,
minuscules and the versions is eloquently against this reading.
[2] NA-Text reads “καφαρναουμ”.
[3] NA-Text reads “ειπαν”.
[4] NA-Text brackets the definite article “τα”. The collective witness of the majuscules, including codex Vaticanus
and minuscules is overwhelmingly against questioning this article as part of
the text. The omission is found only in codex D and א* among the majuscules but even so a scribe noticed
the error in codex Sinaiticus and corrected it in the 500’s or 600’s.
[5] NA-Text reads “ελθοντα”
(participle) instead of “οτε εισηλθεν” (when + an
aorist). This textual difference does not affect translation.
[6] NA-Text reads “ειποντος δε” and renders “and saying”
instead of “Peter said to him”.
[7] NA-Text and Vg-St omit “Peter” (NA-Text: “ειποντος δε” – and when he said). Several
versions are divided with manuscripts on both sides like the Syriac, the
Coptic, the Ethiopic and the Georgian version. The omission of the proper noun
is supported codices א, B, D,
Θ, family of manuscripts ƒ1, minuscules 700 and 892*, Cyril of
Alexandria, Jerome, Chrysostom and several versions including the Palestinian
Syriac, the Sahidic Coptic, the Armenian and the Ethiopic. The inclusion of the
proper noun is supported by codices C, E, F, G, H, K, L, W, X, Δ, Π and Σ,
group of manuscripts ƒ13, minuscules 28, 157, 180, 205, 565, 579,
597, 1006, 1009, 1010, 1071, 1079, 1195, 1216, 1230, 1241, 1242, 1243, 1253,
1292, 1342, 1344, 1365, 1424, 1546, 1646, 2148, the Byzantine manuscripts, the
Peshitta, the Slavic version, the Diatessaron, Origen, Basil, Ambrose, John of
Damascus and Theophylact. What may
possibly have happened here is that a scribe removed the name Peter thinking
that the proper noun had been unduly inserted in the text by a previous scribe,
once Jesus asks the question to “Simon” and then inserted a participle to
indicate that Simon was the one saying: “from strangers”. This might have
happened quite early for Origen in the 200’s had in his text a conflation
between that participle plus the proper noun “Peter” in his text. Or the
original was with a participle plus the proper noun like we find in Origen’s
text (Gr.: ειποντος δε του Πετρου) and the proper noun got removed so the
answer “from strangers” could flow from “Simon”. The person is the same and so
the adjustment would have been just to remove the apparent awkwardness from the
text.
[8] NA-Text omits the definite article before “sea”. Matthew used the word “θαλασσαν” ten times in the accusative in his gospel and in all instances, he
added the article “την” before the noun. The
omission then is strongly suggestive of a scribal error in this verse, which
may have been caused by visual homoeoteleuton (την θαλασσαν, thus missing the definite article).
[9] M-Text reads “αναβαινοντα”
(present-participle instead of aorist-participle): Byz | TR: א B D Θ Byzmss Origen (Commentary on the
gospel of Matthew, Book 13, Ch. 11) Chrysostom Theophylact. This represents a
very strong support from all text-types. Also, the Byzantine compilations WPF35 and the P-Text
disagree with the M-Text here. The TR stands without need of correction.
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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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