Luke 21:5-19 - Revision of the Textus Receptus

The gospel according to Luke

Chapter 21

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5. και τινων λεγοντων περι του ιερου οτι λιθοις καλοις και αναθημασιν κεκοσμηται ειπεν And as some were talking about the temple, how it was decorated with beautiful stones and gifts, he said,

6. ταυτα α θεωρειτε ελευσονται ημεραι εν αις ουκ αφεθησεται λιθος επι λιθω ος ου καταλυθησεται “As for these things which you see, the days will come in which there will not be left here one stone upon another that will not be thrown down.”

7. επηρωτησαν δε αυτον λεγοντες διδασκαλε ποτε ουν ταυτα εσται και τι το σημειον οταν μελλη ταυτα γινεσθαι And they asked him, saying, “Teacher, so when will these things be? And what will be the sign that these things are about to happen?”

8. ο δε ειπεν βλεπετε μη πλανηθητε πολλοι γαρ ελευσονται επι τω ονοματι μου λεγοντες οτι[1] εγω ειμι και ο καιρος ηγγικεν μη ουν πορευθητε οπισω αυτων And he said, “Take heed that you are not led astray, for many will come in my name, saying, ‘I am he,’ and, ‘The time is at hand.’ Therefore[2] do not go after them.

9. οταν δε ακουσητε πολεμους και ακαταστασιας μη πτοηθητε δει γαρ ταυτα γενεσθαι πρωτον αλλ ουκ ευθεως το τελος And when you hear of wars and disturbances, do not be terrified, for these things must occur first, but the end will not come immediately.”

10. τοτε ελεγεν αυτοις εγερθησεται εθνος επι[3] εθνος και βασιλεια επι βασιλειαν Then he said to them, “Nation will rise against nation, and kingdom against kingdom.

11. σεισμοι τε μεγαλοι κατα τοπους και λιμοι και λοιμοι εσονται φοβητρα τε και σημεια απ ουρανου μεγαλα εσται There will be great earthquakes in various places, and famines and pestilences. There will be terrors and great signs from heaven.

12. προ δε τουτων παντων[4] επιβαλουσιν εφ υμας τας χειρας αυτων και διωξουσιν παραδιδοντες εις [5] συναγωγας και φυλακας αγομενους[6] επι βασιλεις και ηγεμονας ενεκεν του ονοματος μου But before all these things, they will lay their hands on you and persecute you, delivering you up to synagogues and prisons, bringing you before kings and governors for my name’s sake.

13. αποβησεται δε υμιν εις μαρτυριον But[7] it will turn out to you for a testimony.

14. θετε[8] ουν εν ταις καρδιαις[9] υμων μη προμελεταν απολογηθηναι Settle it therefore in your hearts not to meditate beforehand how to answer,

15. εγω γαρ δωσω υμιν στομα και σοφιαν η ου δυνησονται αντειπειν ουδε αντιστηναι[10] παντες[11] οι αντικειμενοι υμιν for I will give you a mouth and wisdom which all your adversaries will not be able to contradict or resist.

16. παραδοθησεσθε δε και υπο γονεων και αδελφων και συγγενων και φιλων και θανατωσουσιν εξ υμων But you will be betrayed even by parents and brothers and relatives and friends. And they will put some of you to death.

17. και εσεσθε μισουμενοι υπο παντων δια το ονομα μου And you will be hated by all for my name’s sake.

18. και θριξ εκ της κεφαλης υμων ου μη αποληται But not a hair of your head will perish.

19. εν τη υπομονη υμων κτησασθε τας ψυχας υμων “By your endurance you will gain your souls.

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[1] NA-text omits “οτι”.

[2] NA-text omits “Therefore”.

[3] NA-text reads “επ”.

[4] NA-text, P-Text and M-Text read “παντων”, which is supported by codices א, A, B, D, Θ, the Byzantine manuscripts and Theophylact. The TR is supported by a stream of the Byzantine manuscripts. The Greek text has been adjusted following the NA-Text and the M-Text.

[5] NA-text adds the definite article “τας”.

[6] NA-text reads “απαγομενους”. Those two verbs can be used interchangeably.

[7] NA-text omits “But”.

[8] NA-text reads “θετε” (active instead of middle voice), which is supported by codices א, A, B and D. The middle voice is supported by codex Θ, the Byzantine manuscripts and Theophylact. The middle voice has been adopted in the Greek text.  

[9] NA-text reads “εν ταις καρδιαις” (similar preposition in the dative case instead of accusative), which is supported by codices א, A, B, D, minuscules 1, 33 and 157. The TR is supported by codex Θ, the Byzantine manuscripts and Theophylact. The reading found in the NA-Text has been adopted in the Greek text.  

[10] NA-text and Vg-St read “αντιστηναι η αντειπειν” (Latin equivalent: “resistere et contradicere”), which renders “to withstand or contradict”. This reading is supported by codices א, B, L, Ψ, family of manuscripts ƒ¹³, minuscules 579, 892 and 2542. WPF³⁵ does not transpose the order of the verbs but reads “η”, which is supported by codices A, K and part of the Byzantine manuscripts. The TR is supported by codices W, Γ, Δ, Θ, 0102, family of manuscripts ƒ¹, minuscule 33, 565, 700, 1241, 1424, part of the Byzantine manuscripts, the Harklean Syriac and Theophylact. The TR is well supported and does not need correction here.

[11] NA-text reads “απαντες”. Codex Sinaiticus agrees with the Byzantine reading.

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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!  

Luke 21:1-4 - Revision of the Textus Receptus

The gospel according to Luke

Chapter 21

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1. αναβλεψας δε ειδεν τους βαλλοντας τα δωρα αυτων εις το γαζοφυλακιον πλουσιους And looking up, he saw the rich casting their gifts into the treasury.

2. ειδεν δε τινα [και] χηραν πενιχραν βαλλουσαν εκει δυο λεπτα And he [also][1] saw a certain poor widow casting two mites[2] in there.

3. και ειπεν αληθως λεγω υμιν οτι η χηρα η πτωχη αυτη πλειον παντων εβαλεν And he said, “Truly I say to you, this poor widow cast in more than all of them,

4. απαντες[3] γαρ ουτοι εκ του περισσευοντος αυτοις εβαλον εις τα δωρα του θεου αυτη δε εκ του υστερηματος αυτης απαντα τον βιον ον ειχεν εβαλεν for all these cast in gifts for God[4] out of their abundance, but she, out of her poverty, cast in all the living that she had.”

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[1] NA-Text and P-text omit “also”, which is supported by codices א, B, K, L, X, Γ, Θ, the Harklean Syriac, the Ethiopic version and Origen. The inclusion is supported by codices A, D, P, Δ, the Coptic version, the Armenian, the Curetonian Syriac version and Theophylact. The witnesses are divided. “also” appears to be a clarification added to the text once the previous verse had said that “he saw” something by looking up. Then “also” may have been added for stylistic reasons to avoid a double “he saw” in verse 1 and “he saw” again in verse 2, but it is difficult to explain the spread and early nature of “also”. It is more prudent therefore to bracket this conjunction in the text.

[2] Greek: “Lepta”, a small copper coin, equivalent to the eighth part of an “as”, worth about a 1/5 of a cent (Thayer).

[3] NA-text reads “παντες” and “παντα” in the verse, which is probably a harmonized reading to the parallel passage in Mark 12:44.

[4] NA-text omits “for God”. The inclusion of “for God” found in the Byzantine text has broader and earlier attestation than the Alexandrian omission.

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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! 

Luke 20:41-47 - Revision of the Textus Receptus

The gospel according to Luke

Chapter 20

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41. ειπεν δε προς αυτους πως λεγουσιν τον χριστον υιον δαυιδ ειναι Then he said to them, “How do they say that the Christ is the son of David?

42. και αυτος δαυιδ λεγει εν βιβλω ψαλμων ειπεν ο[1] κυριος τω κυριω μου καθου εκ δεξιων μου And[2] David himself says in the book of Psalms, ‘The Lord said to my Lord, “Sit at my right hand,

43. εως αν θω τους εχθρους σου υποποδιον των ποδων σου until I make your enemies a footstool for your feet.”’

44. δαυιδ ουν κυριον αυτον καλει και πως υιος αυτου εστιν “David then calls him Lord, so how is he his son?”

45. ακουοντος δε παντος του λαου ειπεν τοις μαθηταις αυτου And as all the people were listening, he said to his[3] disciples,

46. προσεχετε απο των γραμματεων των θελοντων περιπατειν εν στολαις και φιλουντων ασπασμους εν ταις αγοραις και πρωτοκαθεδριας εν ταις συναγωγαις και πρωτοκλισιας εν τοις δειπνοις “Beware of those scribes who like to walk around in long robes, and love greetings in the marketplaces and the first seats in the synagogues, and the best places at feasts;

47. οι κατεσθιουσιν τας οικιας των χηρων και προφασει μακρα προσευχονται ουτοι ληψονται[4] περισσοτερον κριμα who devour widows’ houses, and for a pretense make long prayers. These will receive greater condemnation.”

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[1] NA-Text reads “For”.

[2] NA-Text omits the definite article “ο”. Codex Sinaiticus agrees with Byzantine text on the inclusion of this article.

[3] NA-Text brackets “his” and renders “the disciple” as a possible reading. The collective witness of the majuscules, including codex Sinaiticus, the minuscules and the versions is overwhelmingly against questioning this pronoun as part of the text.

[4] NA-Text reads “λημψονται”. Same verbal tense, different spelling.

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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! 

Luke 20:27-40 - Revision of the Textus Receptus

The gospel according to Luke

Chapter 20

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27. προσελθοντες δε τινες των σαδδουκαιων οι αντιλεγοντες[1] αναστασιν μη ειναι επηρωτησαν αυτον Then came to him some of the Sadducees, who deny that there is a resurrection. And they asked him,

28. λεγοντες διδασκαλε μωυσης εγραψεν ημιν εαν τινος αδελφος αποθανη εχων γυναικα και ουτος ατεκνος αποθανη[2] ινα λαβη ο αδελφος αυτου την γυναικα και εξαναστηση σπερμα τω αδελφω αυτου saying, “Teacher, Moses wrote for us that if a man’s brother dies having a wife, and he dies without children, his brother should take the wife and raise up offspring for his brother.

29. επτα ουν αδελφοι ησαν και ο πρωτος λαβων γυναικα απεθανεν ατεκνος There were therefore seven brothers. And the first took a wife and died without children.

30. και ελαβεν ο δευτερος την γυναικα και ουτος απεθανεν ατεκνος And the second took her as wife, and he died without children[3].

31. και ο τριτος ελαβεν αυτην ωσαυτως δε και οι επτα [4] ου κατελιπον τεκνα και απεθανον And the third took her, and likewise the seven also died and left no children.

32. υστερον [5] παντων απεθανεν και η γυνη Last of all[6] the woman also died.

33. εν τη ουν αναστασει τινος αυτων γινεται γυνη οι γαρ επτα εσχον αυτην γυναικα So in the resurrection whose wife will she[7] be? For the seven had her as a wife.”

34. και αποκριθεις ειπεν αυτοις ο ιησους οι υιοι του αιωνος τουτου γαμουσιν και εκγαμισκονται[8] And answering[9], Jesus said to them, “The children of this age marry and are given in marriage.

35. οι δε καταξιωθεντες του αιωνος εκεινου τυχειν και της αναστασεως της εκ νεκρων ουτε γαμουσιν ουτε γαμιζονται[10] But those who are considered worthy to attain to that age and the resurrection from the dead neither marry nor are given in marriage.

36. ουδε[11] γαρ αποθανειν ετι δυνανται ισαγγελοι γαρ εισιν και υιοι εισιν του[12] θεου της αναστασεως υιοι οντες For they cannot die any more, for they are equal to the angels and are sons of God, being sons of the resurrection.

37. οτι δε εγειρονται οι νεκροι και μωυσης εμηνυσεν επι της βατου ως λεγει κυριον τον θεον αβρααμ και τον[13] θεον ισαακ και τον θεον ιακωβ But that the dead are raised, even Moses showed at the bush, when he calls the Lord ‘The God of Abraham and the God of Isaac and the God of Jacob.’

38. θεος δε ουκ εστιν νεκρων αλλα ζωντων παντες γαρ αυτω ζωσιν Now he is not the God of the dead, but of the living, for all live to him.”

39. αποκριθεντες δε τινες των γραμματεων ειπον[14] διδασκαλε καλως ειπας And answering, some of the scribes said, “Teacher, you have spoken well.”

40. ουκετι δε ετολμων επερωταν αυτον ουδεν And[15] after that they did not dare to ask him anything.

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[1] NA-Text reads “[αντι]λεγοντες” and renders “who say” instead of “who deny” as a possible reading, which is found in the P-Text. This alternative reading is supported by codices א, B, C, D, L, N, Θ, family of manuscripts ƒ¹, minuscules 33, 205, 565, 579, 892, 1071, 1230, 1241, 1253, 1365, 2542, the old Latin codices it^d, it^e, it^r1, the Curetonian Syriac, the Syriac Sinaiticus, the Peshitta, the Sahidic Coptic, the Bohairic Coptic, the Gothic and the Slavic version. The TR is supported by codices A, E, G, H, K, P, W, Δ, Π, family of manuscripts ƒ¹³, minuscules 157, 180, 597, 700, 1006, 1009, 1010, 1079, 1195, 1216, 1242, 1243, 1292, 1342, 1344, 1424, 1505, 1546, 1646, 2148, 2174, the Byzantine manuscripts, the old Latin codices it^a, it^aur, it^c, it^f, it^ff2, itⁱ, it^l, it^q, the Harklean Syriac, the Armenian, the Georgian version and Theophylact. The external support is evidently on the side of “who say” on the agreement of a diversity of good witnesses, but this reading is suspicious of being a conformation to the parallel passage in Matthew 22:23. This is not a safe correction to the text.

[2] NA-Text (replacing “αποθανη” by “η”) and Vg-St omit “αποθανη” and render “and he is childless” (Latin equivalent: “et hic sine filiis fuerit”), which is supported by codices א*, (א¹), B, L, Ψ, family of manuscripts ƒ¹, minuscules 33, (579), 892, 2542, the old Latin codices and the Coptic versions. The TR is supported by codices A, W, Θ, minuscules 565, 700, 1424, family of manuscripts ƒ¹³, the Byzantine manuscripts, the old Latin codices it^c, it^f, itⁱ, the Harklean Syriac version and Theophylact. This word was likely removed in the Alexandrian text to avoid superfluity in the text, once the previous clause had already mentioned the proposition that the brother dies.

[3] NA-Text omits “took her as wife, and he died without children”. This omission is possibly due to parableptic error that removed verse 30 entirely (απεθανεν ατεκνος και ελαβεν ο δευτερος την γυναικα και ουτος απεθανεν ατεκνος, thus missing verse 30). Then, scribes noticing the error added “and the second” to complete the sense of the passage by not jumping from the first to the third brother.

[4] NA-Text, P-Text, WPF³⁵ and M-Text omit “και”, which is supported by codices א, A, B, (D) and the Byzantine manuscripts. The inclusion is supported by codex Θ and Theophylact. The first and fifth editions of Erasmus’ TR included the conjunction. Then Stephanus removed it from the text, with which Beza agreed. Scrivener then reverted to the reading found in Erasmus. The evidence is on Stephanus’ side. So, the conjunction has been removed, reverting the reading to the TR of 1550, which is aligned with the NA-Text and the M-Text.

[5] M-Text, WPF³⁵ and P-Text add “δε”. This addition is supported by codex A, W, Θ, Ψ, family of manuscripts ƒ¹³, minuscules (33), (892), part of the Byzantine manuscripts and the Harklean Syriac version. The Sahidic Coptic version is divided. The omission is supported by codices א*, B, D, (L), minuscules (1), 579, part of the Byzantine manuscripts, the Syriac Sinaiticus, the Curetonian Syriac, the Peshitta, the Bohairic Coptic version and Theophylact. The inclusion of the conjunction here is likely due to harmonization to the parallel passage in Matthew 22:27 that reads this verse verbatim with the conjunction. No change to the text here.

[6] NA-Text omits “of all” and renders “afterward”.

[7] NA-Text reads “the woman” on a weak support of part of the Alexandrian manuscripts. Codex Sinaiticus agrees with the Byzantine text and the Latin scriptures here.

[8] NA-Text reads “γαμιζονται”, which is likely a harmonization to the same form of this verb found in verse 35. They can be used interchangeably.

[9] NA-Text and Vg-St omit “answering”, which is supported by codices א, B, D, L, minuscules 579, 892, 1241, the old Latin codices, the (Curetonian Syriac), the (Peshitta) and the Coptic versions. The inclusion is supported by codices A, W, Θ, Ψ, both families of manuscripts ƒ¹ and ƒ¹³, minuscule (33), 565, 700, 1424, 2542, the Byzantine manuscripts, the old Latin codex it^q, the Syriac Sinaiticus, the Harklean Syriac version and Theophylact. Natural addition can explain the inclusion of this verb as well as simplification the omission. This is a viable variant, but there is not enough internal strength to the rivbal reading to justify a correction to the text here. Nevertheless this a viable variant.

[10] NA-Text and P-Text read “γαμιζονται”, which is supported by codices א, D, L, Q, R, Δ and Clement of Alexandria (Stromata, book 3, ch. 12). M-Text and WPF³⁵ read “εκγαμιζονται”, which is supported by codices A, Γ and Π. The TR is supported by Theophylact. The Alexandrian “γαμιζονται” has the best support on the agreement of early majuscules of different types and has preserved the harder reading. It has been adopted in the Greek text.

[11] NA-Text reads “ουδε”, which is supported by codices A, B, D, L, P and Θ. The TR is supported by codices א, W, Ψ, both families of manuscripts ƒ¹ and ƒ¹³, minuscule 33, the Byzantine manuscripts and Theophylact. The Byzantine form of this word is likely a conformation to the words found in the previous verse. The Greek text has been adjusted following the NA-Text.

[12] NA-Text omits the definite article “του”, which is supported by codices (א), A, B, L, minuscules 579, 892 and 2542. The inclusion is supported by codices (D), W, Ψ, Δ, Θ, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 33, 565, 700, 1241, 1424, the Byzantine manuscripts and Theophylact. Both forms are well supported.

[13] NA-Text omits the definite article “τον” and again before the “God of Jacob”.

[14] NA-Text reads “ειπαν”. Same verbal tense, different spelling.

[15] NA-Text reads “For”.

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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!