The gospel according to Matthew
Chapter 18
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21. Τότε προσελθὼν αὐτῷ[1] ὁ Πέτρος εἶπεν, Κύριε,
ποσάκις ἁμαρτήσει εἰς ἐμὲ ὁ ἀδελφός μου καὶ ἀφήσω αὐτῷ; Ἕως ἑπτάκις; Then coming near him, Peter said,
“Lord, how often will my brother sin against me, and I forgive him? Until
seven times?” |
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22. λέγει αὐτῷ ὁ Ἰησοῦς· Οὐ λέγω σοι ἕως
ἑπτάκις ἀλλ᾽[2] ἕως ἑβδομηκοντάκις ἑπτά. Jesus said to him, “I do not say to you until
seven times, but until seventy times seven. |
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23. Διὰ τοῦτο ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν
ἀνθρώπῳ βασιλεῖ ὃς ἠθέλησεν συνᾶραι λόγον μετὰ τῶν δούλων αὐτοῦ. For this reason the kingdom of heaven is like a king
who wanted to settle accounts with his servants. |
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24. Ἀρξαμένου δὲ αὐτοῦ συναίρειν
προσηνέχθη αὐτῷ εἷς ὀφειλέτης μυρίων ταλάντων. When he had begun to settle, one was brought to him
who owed him ten thousand talents. |
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25. Μὴ ἔχοντος δὲ αὐτοῦ ἀποδοῦναι ἐκέλευσεν
αὐτὸν ὁ κύριος αὐτοῦ πραθῆναι καὶ τὴν γυναῖκα αὐτοῦ καὶ τὰ τέκνα καὶ πάντα
ὅσα εἶχεν[3] καὶ ἀποδοθῆναι. But because he could not pay, his[4] lord commanded him to be
sold, with his[5] wife and children and all
that he had, and payment to be made. |
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26. πεσὼν οὖν ὁ δοῦλος προσεκύνει αὐτῷ, λέγων, Κύριε, Μακροθύμησον ἐπʼ ἐμοί, καὶ πάντα σοι
ἀποδώσω. Then the servant fell down and bowed before him,
saying, ‘Lord,[6] have patience with me, and
I will pay you all!’ |
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27. Σπλαγχνισθεὶς δὲ ὁ κύριος τοῦ δούλου
ἐκείνου ἀπέλυσεν αὐτόν, καὶ τὸ δάνειον ἀφῆκεν αὐτῷ. And being moved with compassion, the lord of that
servant released him and forgave him the debt. |
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28. Ἐξελθὼν δὲ ὁ δοῦλος
ἐκεῖνος εὗρεν ἕνα τῶν συνδούλων αὐτοῦ ὃς ὤφειλεν αὐτῷ ἑκατὸν δηνάρια, καὶ
κρατήσας αὐτὸν ἔπνιγεν, λέγων, Ἀπόδος μοι εἴ[7] τι ὀφείλεις. “But when that servant went out, he found one of his
fellow servants who owed him one hundred denarii, and seizing him, he choked
him, saying, ‘Pay me what you owe[8]!’ |
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29. Πεσὼν οὖν ὁ σύνδουλος αὐτοῦ εἰς τοὺς πόδας
αὐτοῦ παρεκάλει αὐτὸν, λέγων, Μακροθύμησον ἐπʼ ἐμοί, καὶ [πάντα] ἀποδώσω σοι. “So his fellow servant fell down at his feet[9] and begged him, saying,
‘Have patience with me, and I will pay you [all][10]!’ |
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30. Ὁ δὲ οὐκ ἤθελεν, ἀλλὰ[11] ἀπελθὼν ἔβαλεν αὐτὸν εἰς
φυλακὴν ἕως οὗ[12] ἀποδῷ τὸ ὀφειλόμενον. And he would not but went and threw him into prison
until he should pay the debt. |
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31. Ἰδόντες δὲ[13] οἱ σύνδουλοι αὐτοῦ τὰ
γενόμενα ἐλυπήθησαν σφόδρα, καὶ ἐλθόντες διεσάφησαν τῷ κυρίῳ αὐτῷ[14] πάντα τὰ γενόμενα. Now when his fellow servants saw what was done, they
were greatly grieved, and they came and told their lord all that was done. |
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32. Τότε προσκαλεσάμενος αὐτὸν ὁ κύριος αὐτοῦ
λέγει αὐτῷ, Δοῦλε πονηρέ. Πᾶσαν τὴν ὀφειλὴν ἐκείνην ἀφῆκά σοι ἐπεὶ
παρεκάλεσάς με. Then having summoned him, his lord said to him, ‘You
wicked servant! I forgave you all that debt because you begged me. |
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33. Οὐκ ἔδει καὶ σὲ ἐλεῆσαι τὸν σύνδουλόν σου,
ὡς καὶ ἐγώ[15] σὲ ἠλέησα; Should you not also have had mercy on your fellow
servant, even as I had mercy on you?’ |
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34. καὶ ὀργισθεὶς ὁ κύριος αὐτοῦ παρέδωκεν
αὐτὸν τοῖς βασανισταῖς ἕως οὗ ἀποδῷ πᾶν τὸ ὀφειλόμενον αὐτῷ And his lord was angry and delivered him to the
tormentors until he should pay all that was due to him[16]. |
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35. Οὕτως καὶ ὁ πατήρ μου ὁ ἐπουράνιος[17] ποιήσει ὑμῖν, ἐὰν μὴ
ἀφῆτε ἕκαστος τῷ ἀδελφῷ αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμῶν [τὰ παραπτώματα αὐτῶν]. Likewise, my heavenly Father will also do to you, if
you do not each forgive his brother from your hearts [their trespasses][18].” |
[1] NA-Text places the pronoun after “said” (ειπεν) and renders
“then coming near, Peter said to him”.
[2] NA-Text reads “αλλα”.
[3] NA-Text reads “εχει” (present instead of imperfect). Codex Sinaiticus agrees with the
Byzantine text.
[4] NA-Text and Vg-St omit “his” and renders “the lord” or “the master”. The
Clementine vulgate, supported by the old Latin codices, disagrees with the
vulgate of Stuttgart by including the pronoun (Latin: “dominus ejus”). Jerome
did not have the pronoun in his text for his commentary on Matthew (Latin:
“jussit eum dominus venundari”) and with him agree codices א, B, D and L. The
inclusion of the pronoun is supported by codices E,
F, G, H, K, M, N, S, U, W, Y, Γ, (Δ), Θ, Π, Ω and 0281, family of manuscripts ƒ13, the Byzantine manuscripts, the
Peshitta, the Harklean Syriac version, the Diatessaron and Theophylact. The
Byzantine compilations WPF35 and the P-Text have preserved the
pronoun in the text. Both “the master” (vs. 27) and “his master” (vs. 32 and
34) are found in the context and this parable is not found in Mark, Luke or
John so that a judgment on possible harmonization becomes more difficult.
Therefore, there is no strong reason to remove the pronoun from the text.
[5] NA-Text omits “his” and renders “and wife”.
[6] NA-Text and Vg-St omit “Lord”, which is supported by codices B, D, Θ,
minuscule 700, the old Latin codices ita, itc, itd,
ite, itff1 and itl, the Curetonian Syriac, the
Syriac Sinaiticus, the Armenian, the Georgian, Origen and Chrysostom. Different
versions of the Diatessaron are divided. The inclusion is supported by codices א,
E, F, G, K, L, O, W, Y, Δ, Π, Σ, 058, 0233, 0281, group of manuscripts ƒ1
and ƒ13, minuscules 28, 33, 157, 180, 205, 565, 579, 597, 892, 1006,
1009, 1010, 1071, 1079, 1195, 1216, 1230, 1241, 1242, 1243, 1253, 1292, 1342,
1344, 1365, 1424, 1505, 1546, 1646, 2148, 2174, the Byzantine manuscripts, the
old Latin codices itaur, (itb), itf, itff2,
itg1, (ith), itq, (itr1), the
Peshitta, the Harklean Syriac, the Palestinian Syriac, the Sahidic Coptic, the
middle Ӕgyptian Coptic, the Bohairic Coptic, the Ethiopic, the Slavic version,
Origenlat, John of Damascus and Theophylact. Both are well
supported. Due to the risk of harmonization to verse 29, the omission is not a
safe correction to the text.
[7] NA-Text, WPF35, P-Text and M-Text read “ει”: א B D Θ Byz Chrysostom Theophylact || Greek text
adjusted.
[8] Or: “pay what you owe” (NA-Text and Vg-St omit “me”): א B D Θ Jerome | TR: C K Γ Δ ƒ13 28 892c 1010 1241 1424 Byz ite
itf syr copbo(mss) Chrysostom (homily 61 on Matthew)
Theophylact || Both are well supported. The inclusion of the pronoun may be a
harmonization to verse 29 that includes that pronoun with the same verb or the
omission the result of a parableptic error (μοι
ει, thus missing “me”) or a simplification to
make the clause flow better. Both readings are viable.
[9] NA-Text and Vg-St omit “at his feet”: א B C* D G L Θ 058 ƒ1
71 124 579 700 892 1396 1424 1573 1579 1582 al it vg syrs syrc
syrpal copsa copbo eth geo Jerome | TR: C2 E
F H K M S U V W Γ Δ Π ƒ13 22 33 565 1241 Byz itf itq
syrp syrh copmae Diatessaron Theophylact || External
support is strong for the shorter reading but it is not safe because of a
potential parabletic error that cause the shortening of the text at an early
stage (συνδουλος
αυτου εις τους ποδας αυτου, thus missing at his feet).
[10] NA-Text, P-Text, WPF35 and M-Text omit “all”. Even though harmonization
to verse 26 is a possibility and the omission is supported of codices B, D, the
Byzantine manuscripts and the Diatessaron, the quality of the external evidence
in favor of the inclusion of “all” is still good. The inclusion is supported by
the majuscules א1, Cc, K, L, W, Y, Γ, Θ, Π, both families of manuscripts ƒ1
and ƒ13, minuscules 22, 28, 33, 157, 565, 579, 543, 1424, the Coptic
versions, Jerome, Chrysostom and Theophylact. Also, the pronoun and the verb
are transposed in verse 29, which is not what we would expect if a scribe was
transferring the end of verse 26 into the 29th. Harmonization to verse 30
cannot be ruled out because the verb “ἀποδίδωμι” (to pay) there is not
accompanied by “all”, though less likely than harmonization to verse 26 whose
wording is the same, just in a transposed order. Given the strength of the
internal evidence in favor of the NA-Text and the M-Text and the external
evidence in favor of the TR, “all” has been bracketed in the text. Also,
Lachmann and Griesbach did not omit this word in their compilations.
[11] NA-Text, P-Text, WPF35 and M-Text read “αλλα”, which was the
reading in the Textus Receptus in 1550. Therefore, the text has been adjusted
accordingly.
[12] NA-Text and Vg-St omit “ου”. The inclusion of the relative pronoun is very
well supported among the majuscules and the minuscules. It was probably dropped
to make the text flow better. The participle at the end of verse 30 has been
historically understood as a noun, which makes the pronoun superfluous.
[13] NA-Text reads “ουν”, which is interchangeable in this context.
[14] NA-Text, P-Text, WPF35 and M-Text read “εαυτων” and render which
would have been literally translated literally as “the Lord of themselves”: א B Byz | TR: D L Θ ƒ1 ƒ13 700 1241 1424 Theophylact || The
evidence does not demand a correction in the text.
[15] NA-Text reads “καγω” instead of “και
εγω”. The meaning is the same.
[16] NA-Text and Vg-St omit “to him”: א1 B D (Θ) ƒ13 700 1424 2148 l805 ita itaur
itb itc itd ite itf itff1
itg1 ith itl itq vg syrc
syrs copsa copbo arm Diatessarona
Diatessaroni Diatessaronl Chrysostom Jerome | TR: א* א2
C E F G K (L) (W) Y Δ Π ƒ1 28 33 565 892 1009 1010 1071 1079 1195
1216 1230 1241 1242 1253 1344 1365 1546 1646 2174 Byz syrp syrh
syrpal eth John-Damascus Theophyalct || The NA-text is possibly
showing a harmonization to the end of verse 30 where the pronoun “αυτω” does not follow the participle “το οφειλομενον” so as
to interpret it likewise as the noun “debt”.
[17] NA-Text reads “ουρανιος”. The meaning is the same.
[18] NA-Text and Vg-St omit “their trespasses”: א B D L Θ ƒ1 22* 700 892* 1582 ita itb itc itd ite itff2 itl itq itr1 syrs syrc copsa copbo geo eth Origen? Speculum Jerome | TR: C K W Γ Δ ƒ13 22mg 33 565 579 892c 1241 1424 Byz itf ith (syrp) syrh Diatessaron Chrysostom Theophylact || Origen is cited as a witness for the omission in the apparatus, but this does not seem to be correct for he quoted just half of the verse (“So therefore also shall my Father do unto you”, Book 14, Ch. 13) so that we can’t know how the verse ended in his Greek manuscript. The omission might have been the result of scribal error caused by homoeoteleuton (“υμων τα παραπτωματα αυτων”, thus missing “their transgressions”) or the addition a possible harmonization to a common phrase “forgive men their trespasses” that would have been strong in the memory of scribes from the popularity of the sermon on the mount in the early church. This is not a safe correction to the text. This is one of the 72 readings in Tregelles’ list to make a point that only old evidence should be taken into consideration to determine the text of scriptures. He normally uses the first 7 centuries as witnesses of value. In this case, we have the Diatessaron reflecting a text from the 100’s, Chrysostom in the 300’s that he seemed to have overlooked, codex C that had already been published by Tischendorf 14 years prior to the publication of his book “An Account of the Printed Text of the Greek New Testament” in 1857 and the Peshitta in the 500’s. He did not live to see the discovery of codex W, a codex from the 400’s reflecting a Byzantine text in several places. Antiquity cannot decide this variant as he thought to be the case back then. Besides, minuscules 33 and 1241, that are important Alexandrian minuscules, have the longer reading. Plus, a scribal error that can easily be accounted for by parablepsis in the shorter reading, makes full omission in the text unsafe on internal grounds. It is more prudent then to bracket these words in the text because of the strength of external evidence in favor of the shorter reading and a possible natural addition from liturgical memory.
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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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