The gospel according to Matthew
Chapter 20
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17. Καὶ ἀναβαίνων ὁ Ἰησοῦς εἰς Ἱεροσόλυμα
παρέλαβεν τοὺς δώδεκα μαθητὰς κατʼ ἰδίαν ἐν τῇ ὁδῷ καὶ εἶπεν αὐτοῖς, And going up to Jerusalem, Jesus took
the twelve disciples[1]
aside on the way and he said to them, |
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18. Ἰδοὺ, ἀναβαίνομεν εἰς Ἱεροσόλυμα, καὶ ὁ
υἱὸς τοῦ ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσιν καὶ γραμματεῦσιν, καὶ
κατακρινοῦσιν αὐτὸν θανάτῳ, “Behold, we are going up to Jerusalem and the Son of
Man will be betrayed to the chief priests and scribes, and they will condemn
him to death, |
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19. καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν εἰς τὸ
ἐμπαῖξαι καὶ μαστιγῶσαι καὶ σταυρῶσαι, καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστήσεται[2]. and will deliver him over to the Gentiles to mock
and to scourge and to crucify. And on the third day he will rise again.” |
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20. Τότε προσῆλθεν αὐτῷ ἡ μήτηρ τῶν υἱῶν
Ζεβεδαίου μετὰ τῶν υἱῶν αὐτῆς, προσκυνοῦσα καὶ αἰτοῦσά τι παρʼ[3] αὐτοῦ. Then the mother of the sons of Zebedee
came to him with her sons, worshipping and asking something of him. |
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21. Ὁ δὲ εἶπεν αὐτῇ, Τί
θέλεις; Λέγει αὐτῷ. Εἰπὲ ἵνα καθίσωσιν οὗτοι οἱ δύο υἱοί μου, εἷς ἐκ δεξιῶν σου
καὶ εἷς ἐξ εὐωνύμων [σου] ἐν τῇ βασιλείᾳ σου. And he said to her, “What do you want?” She said to
him, “Say that these two sons of mine may sit, one on your right hand and one
on your[4]
left, in your kingdom.” |
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22. Ἀποκριθεὶς δὲ ὁ Ἰησοῦς
εἶπεν, Οὐκ οἴδατε τί αἰτεῖσθε. Δύνασθε πιεῖν τὸ ποτήριον ὃ ἐγὼ μέλλω πίνειν; ἢ τὸ
βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθῆναι; Λέγουσιν αὐτῷ, Δυνάμεθα. But answering, Jesus said, “You do not know what you
are asking. Are you able to drink the cup that I am about to drink or[5] be baptized with the
baptism that I am baptized with? [6]” They said to
him, “We are able.” |
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23. Καὶ λέγει αὐτοῖς, Τὸ μὲν ποτήριόν μου πίεσθε,
καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθήσεσθε, τὸ δὲ καθίσαι ἐκ δεξιῶν μου
καὶ ἐξ εὐωνύμων μου οὐκ ἔστιν ἐμὸν [7] δοῦναι, ἀλλʼ οἷς ἡτοίμασται
ὑπὸ τοῦ πατρός μου. And[8]
he said to them, “You
will indeed drink my cup, and be baptized with the baptism that I am baptized
with[9], but to sit on my right or
my[10] left hand is not mine to
give, but to those for whom it has been prepared by my Father.” |
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24. Καὶ ἀκούσαντες οἱ δέκα ἠγανάκτησαν περὶ τῶν
δύο ἀδελφῶν. And when the ten heard it, they were
indignant at the two brothers. |
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25. Ὁ δὲ Ἰησοῦς
προσκαλεσάμενος αὐτοὺς εἶπεν, Οἴδατε ὅτι οἱ ἄρχοντες τῶν ἐθνῶν κατακυριεύουσιν
αὐτῶν, καὶ οἱ μεγάλοι κατεξουσιάζουσιν αὐτῶν. But Jesus summoned them and said, “You know that the rulers
of the Gentiles lord it over them, and those who are great exercise authority
over them. |
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26. Οὐχ οὕτως [11] ἔσται ἐν ὑμῖν. Ἀλλʼ ὃς ἐὰν θέλῃ ἐν ὑμῖν μέγας γενέσθαι ἔσται[12] ὑμῶν διάκονος, It shall not be so among you. But whoever desires to
become great among you shall be your servant. |
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27. Καὶ ὃς ἐὰν[13] θέλῃ ἐν ὑμῖν εἶναι
πρῶτος, ἔσται ὑμῶν δοῦλος, And whoever desires to be first among you, he shall
be[14] your servant, |
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28. ὥσπερ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν
διακονηθῆναι ἀλλὰ διακονῆσαι, καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. even as the Son of Man came not to be served but to
serve, and to give his life as a ransom for many.” |
[1] NA-Text brackets “disciples”.
[2] NA-Text reads “εγερθησεται” (“be raised up” instead of “rise again”). Codex Vaticanus agrees with
the Byzantine reading here.
[3] NA-Text reads “απ”, which can mean the same thing. Codices Sinaiticus and Ephraemi agree
with the Byzantine text.
[4] NA-Text, M-Text, P-Text and WPF35 add “σου” and render “on your left”: א B Byz Theophylact | TR: D W Θ ƒ1 22 33 565 itaur itc itd ite itff1 itff2 itr1 vgmss copmae arm Origen Jerome || The inclusion of “your” is well supported. It makes sense in this context to have the pronoun after “right” and “left”, but scribal addition to mimic the same pronoun after “right” cannot be ruled out. Textual critics from different perspectives have included the pronoun in the text, including Scholz, Griesbach, Wordsworth, Lachmann, Tregelles, Tischendorf, Alford, Hort, Baljon and von Soden. It is more prudent then to add the pronoun in the text.
[5] M-Text reads “or”: C E G H O W X Δ Σ Φ 0197 13 28 33 157 (180) 205 565
579 700 828 892 1006 1010 1071 1241 1243 1292 1342 1424 1505Byz (itf)
ith itq syrp syrh copbo(pt)
ethTH arm geo slav Origenlat Chrysostom Theophylact || Text
adjusted.
[6] NA-Text and Vg-St omit the sentence “and be baptized
with the baptism that I am baptized with?”: א (B
085 πιειν) D L Z Θ ƒ1 ƒ13 22 788 pc itaur itb itc itd
ite itff1 itff2 itg1 itl
itn itr1 vg syrc syrs copsa
copmae copbo(pt) ethpp Diatessaron Ambrose
Jerome Augustine Speculum || TR: C E (G 579 πιειν) H O W X Δ Σ Φ 0197 13 28 33 (205 1424 πινω for μελλω
πινειν) 565 579 700 828 1006 1010 1241 1243 1292 1342 1505 Byz Lect (itf)
ith itq syrp syrh arm geo2
slav Marcusaccording to Irenaeus Origenlat || Jerome can
be cited as a witness for the omission, but with caution because he omitted
verse 22 altogether in his commentary on the gospel of Matthew. Nevertheless,
there is no trace of the Byzantine reading in his commentary on verses 22 and
23. The addition here in verses 22 and 23 could be the product of scribal
harmonization to the parallel passage in Mark 10:38-39 through the Diatessaron,
but the issue is the that reading in Mark 10:38 and the Diatessaron are
slightly different. Matthew reads “I am about to drink” (Gr.: εγω μελλω πινειν) and Mark “I drink” (Gr.: εγω πινω), which is not what we would expect
if a scribe was copying the Markan text into Matthew. One possibility is that
the shorter reading is the product of scribal error caused by parablepsis (και το βαπτισμα ο εγω
βαπτιζομαι βαπτισθηναι λεγουσιν αυτω δυναμεθα και, thus missing “and
be baptized with the baptism that I am baptized with? They said to him. We are
able”). Then a scribe might have noticed that the answer from the disciples was
missing and put “λεγουσιν
αυτω δυναμεθα” back to the text at the end of the
verse, which may have created the Alexandrian reading. Verse 23 without the
mention of baptism in the previous verse would look like a half harmonization
to Mark 10:39, which may have caused its removal as the copying process went
on. It is significant that family of manuscripts ƒ1 and ƒ13
have preserved the reference to baptism in verse 23 only. As a side note, the Greek text in the Complutensian Polyglot,
which is Byzantine, is longer than the Latin text in the parallel column that
follows the vulgate.
[7] NA-Text adds “τουτο” in brackets. Codices Vaticanus and Sinaiticus agree with the Byzantine
text on the omission of this pronoun.
[8] NA-Text and Vg-St omit “And”: א B D Z Θ ƒ1 ƒ13 700 1424 pc vg syrs syrc syrp copsa
copmae | TR: C K L W Γ Δ 085 0197 33 565 579 892 1241 Byz ith itq
syrh copbo || Both are well supported. No need of
correction.
[9] NA-Text and Vg-St omit the sentence “and be baptized
with the baptism that I am baptized with”.
See details in the footnote on verse 22.
[10] NA-Text and Vg-St omit “my” and renders “the left hand”: א B D Θ | TR: W Γ Δ 700 1010 1241 Byz itc
itl syr Theophylact || Addition could have been motivated by
internal harmonization or removal by simplification of the text, once there was
a pronoun already mentioned with the right hand, leaving the second implicit in
the text || No change to the text.
[11] NA-Text, P-Text and Vg-St omit “δε” (“however” in this context): א B D Θ Byzpt Origen Jerome Theophylact | TR: C Byzpt
|| Conjunction removed.
[12] NA-Text, M-Text, P-Text and WPF35 read “εσται” (future indicative instead of present imperative): א* (εστε) B C D (εστε) Θ Byz Chrysostom Theophylact | TR: א2 L S
28 157 892 1010 || The future tense is supported by Alexandrian, Byzantine and
Caesarean text-types. Besides, Matthew tends to be consistent with this verb by
using the same tense in parallel sayings slightly modified (e.g. Matt. 5:22 and
6:21-23). Mark also was consistent by using the same pair “εσται / εσται” in the parallel passage in Mark 10:43-44. Greek text adjusted.
[13] NA-Text reads “αν”.
[14] NA-Text, P-Text, WPF35 and Vg-St read “he will be” (Gr.: “εσται”, Latin equivalent: “erit”, future instead of imperative): p45 א C D (εστε) Θ Byzpt Jerome Theophylact | TR: B Γ 1424 Byzpt || See footnote in verse 26.
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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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