Matthew 26:26-35 - Revision of the Textus Receptus

The gospel according to Matthew

Chapter 26

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26. εσθιοντων δε αυτων λαβων ο ιησους τον[1] αρτον και ευλογησας εκλασεν και εδιδου[2] τοις μαθηταις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου And as they were eating, Jesus took bread, blessed[3] and broke it. And he gave to the disciples and[4] said, “Take, eat; this is my body.”

27. και λαβων το[5] ποτηριον και ευχαριστησας εδωκεν αυτοις λεγων πιετε εξ αυτου παντες And he took the cup and gave thanks, and gave it to them, saying, “Drink of it, all of you,

28. τουτο γαρ εστιν το αιμα μου το[6] της καινης[7] διαθηκης το περι πολλων εκχυνομενον[8] εις αφεσιν αμαρτιων for this is my blood of the new covenant, which is poured out for many for the remission of sins.

29. λεγω δε υμιν οτι[10] ου μη πιω απ αρτι εκ τουτου του γενηματος[9] της αμπελου εως της ημερας εκεινης οταν αυτο πινω μεθ υμων καινον εν τη βασιλεια του πατρος μου But I say to you, I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in the kingdom of my Father.”

30. και υμνησαντες εξηλθον εις το ορος των ελαιων And when they had sung a hymn, they went out to the Mount of Olives.

31. τοτε λεγει αυτοις ο ιησους παντες υμεις σκανδαλισθησεσθε εν εμοι εν τη νυκτι ταυτη γεγραπται γαρ παταξω τον ποιμενα και διασκορπισθησεται[11] τα προβατα της ποιμνης Then Jesus said to them, “All of you will fall away because of me this night, for it is written, ‘I will strike the shepherd, and the sheep of the flock will be scattered.’

32. μετα δε το εγερθηναι με προαξω υμας εις την γαλιλαιαν But after I am raised up, I will go before you into Galilee.”

33. αποκριθεις δε ο πετρος ειπεν αυτω ει [12] παντες σκανδαλισθησονται εν σοι εγω [13] ουδεποτε σκανδαλισθησομαι But answering, Peter said to him, “Even if all fall away because of you, I will never fall away.”

34. εφη αυτω ο ιησους αμην λεγω σοι οτι εν ταυτη τη νυκτι πριν αλεκτορα φωνησαι τρις απαρνηση με Jesus said to him, “Truly I say to you that this night, before the rooster crows, you will deny me three times.”

35. λεγει αυτω ο πετρος καν δεη με συν σοι αποθανειν ου μη σε απαρνησομαι[14] ομοιως και παντες οι μαθηται ειπον[15] Peter said to him, “Even if I have to die with you, I will not deny you!” And[16] all the disciples said the same.

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[1] NA-Text omits the definite article before “bread”, which is possibly a harmonization with the parallel passage in Mark 14:22 that also lacks the article.

[2] NA-Text reads “δους” (second aorist instead of imperfect).

[3] M-Text reads “gave thanks” (Gr.: “ευχαριστησας”) instead of “blessed” (Gr.: “ευλογησας”). The majority text is supported by codices A, K, W, Γ, Δ, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 28, 565, 1010 and 1241, the Byzantine minuscules, the Harklean Syriac version and Theophylact. The TR and the NA-Text are supported by papyrus 37^vid, papyrus 45,  codices א, B, C, D, L, Z, Θ, 074, 0160, minuscules 33, 700 and 892, the Syriac Sinaiticus, the Peshitta, a marginal note on the Harklean Syriac version, the Coptic versions and Jerome. WPF³⁵ captures a stream within the Byzantine text whose reading is the Alexandrian “blessed”. In the parallel passage in Mark, Jesus “blesses” the bread (Mk 14:22) and “gives thanks” for the cup (Mk 14:23). In Luke, he gives thanks for the bread (Lk 22:19) and we are not told if he “blessed” or “gave thanks” for the cup. The majority text may be showing a scribal harmonization by importing the verb “ευχαριστησας” from verse 27 into 26. Or “blessed” in the Alexandrian text maybe an adjustment to the sequence of “blessing” and then “giving thanks” in Mark. The Alexandrian “blessed” is more widespread and so has been preferred in the main text.

[4] NA-Text omits “and”.

[5] NA-Text omits the definite article before “cup”, thus rendering “a cup”.

[6] NA-Text omits “το”

[7] NA-Text omits “new”, which is probably due to a scribal error caused by homoeoteleuton (καινης διαθηκης, thus missing “new”)

[8] NA-Text reads “εκχυννομενον”, same verbal tense spelled differently.

[9] NA-Text and WPF³⁵ read “γενηματος”, same word spelled differently, which is support by codices א, B, D, Θ and part of the Byzantine manuscripts. The TR is supported by part of the Byzantine manuscripts and Theophylact. The spelling has been corrected following the NA-Text.

[10] NA-Text and Vg-St omit “οτι”. The omission is supported by papyrus 45, codices א, B, D, Z, Θ, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 33 and 892* and the Diatessaron. The inclusion is supported by codices A, C, L, W, 074, the Byzantine manuscripts and Theophylact. The Alexandrian reading is well supported, but the omission could be the product of a scribal error caused by visual homoeoarcton (οτι ου, thus missing “that”). This is a strong variant though

[11] NA-Text and VgSt read “διασκορπισθησονται” (plural instead of singular, Latin equivalent: “dispengentur”). The plural is supported by Papyrus 53, codices א, A, B, C, L, 047, 067, (074), family of manuscripts ƒ¹³, minuscules 33, 700, 892, 1010 and 1241. The singular form is supported by Papyri 37, 45, codices D, K, W, Γ, Θ, family of manuscripts ƒ¹, minuscules 28, 565, 1424 and the Byzantine minuscules, Chrysostom and Theophylact. The plural form of this verb is possibly a scribal adjustment to go with the plural of sheep in the Alexandrian text. The same adjustment is found in the Alexandrian text in the parallel passage in Mark 14:27.

[12] NA-Text and M-Text omit “και”, which is omitted by codices א*, B, D, Θ and the Byzantine minuscules. The inclusion is supported by codex א^c and Chrysostom. This particle has then been removed from the text.

[13] M-Text adds “δε”, which is omitted by codices א, B, D, Θ and Chrysostom. The latter replaces this conjunction by “αλλ” and places it before “εγω”. The Greek text does not need correction. 

[14] M-Text reads “απαρνησωμαι” (aorist subjunctive instead of future indicative). The future is supported by codices א, B, D, Θ, Chrysostom and part of the Byzantine minuscules. The subjunctive is supported by part of the byzantine minuscules and Theophylact. The future is more widespread and earlier. So, the text stands without need of correction.

[15] NA-Text reads “ειπαν”, same verbal tense spelled differently.

[16] M-Text adds “And” (Gr.: “δε”), thus rendering "And all the disciples also said the same". The omission is supported by codices א, B, C, D, L, 067^vid, minuscule 33, the Syriac versions and the middle Ӕgyptian Coptic. The Bohairic Coptic version is divided. The addition is supported by codices A, W, Θ, 074, 0160^vid, both families of manuscripts ƒ¹ and ƒ¹³, the Byzantine minuscules, the old Latin codex it^q and some manuscripts of the Sahidic Coptic version and Theophylact. Even though the parallel passage adds the conjunction, harmonization is less likely for the reading is different in Mark 14:31. Both readings are well supported.

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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. VgSt: Vulgate of Stuttgart;  

7. WPF³⁵: Wilbur Pickering-family 35;

8. PT: Patriarchal Text, also known as Patriarchal Greek New Testament, published by the ecumenical Patriarchate of Constantinople.

9. 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!

Matthew 26:14-25 - Revision of the Textus Receptus

The gospel according to Matthew

Chapter 26

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14. τοτε πορευθεις εις των δωδεκα ο λεγομενος ιουδας ισκαριωτης προς τους αρχιερεις Then one of the twelve, called Judas Iscariot, went to the chief priests

15. ειπεν τι θελετε μοι δουναι καγω υμιν παραδωσω αυτον οι δε εστησαν αυτω τριακοντα αργυρια and said, “What will you give me if I deliver him to you?” And they appointed to him thirty pieces of silver.

16. και απο τοτε εζητει ευκαιριαν ινα αυτον παραδω And from that time he sought an opportunity to betray him.

17. τη δε πρωτη των αζυμων προσηλθον οι μαθηται τω ιησου λεγοντες που θελεις ετοιμασωμεν[1] σοι φαγειν το πασχα Now on the first day of unleavened bread, the disciples came to Jesus, saying [2], “Where do you want us to prepare for you to eat the Passover?”

18. ο δε ειπεν υπαγετε εις την πολιν προς τον δεινα και ειπατε αυτω ο διδασκαλος λεγει ο καιρος μου εγγυς εστιν προς σε ποιω το πασχα μετα των μαθητων μου And he said, “Go into the city to a certain man, and say to him, ‘The Teacher says, “My time is at hand. I will keep the Passover at your house with my disciples.”’”

19. και εποιησαν οι μαθηται ως συνεταξεν αυτοις ο ιησους και ητοιμασαν το πασχα And the disciples did as Jesus had appointed them, and they prepared the Passover.

20. οψιας δε γενομενης ανεκειτο μετα των δωδεκα Now when evening had come, he was reclining at the table with the twelve.

21. και εσθιοντων αυτων ειπεν αμην λεγω υμιν οτι εις εξ υμων παραδωσει με And as they were eating, he said, “Truly I say to you that one of you will betray me.”

22. και λυπουμενοι σφοδρα ηρξαντο λεγειν αυτω [3] εκαστος αυτων μητι εγω ειμι κυριε And they were exceedingly sorrowful, and each of them began to say to him, “Lord, is it I?”

23. ο δε αποκριθεις ειπεν ο εμβαψας μετ εμου εν τω τρυβλιω την χειρα ουτος με παραδωσει And answering, he said, “He who dipped his hand with me in the dish will betray me.

24. ο μεν υιος του ανθρωπου υπαγει καθως γεγραπται περι αυτου ουαι δε τω ανθρωπω εκεινω δι ου ο υιος του ανθρωπου παραδιδοται καλον ην αυτω ει ουκ εγεννηθη ο ανθρωπος εκεινος Indeed, the Son of Man goes as it is written of him, but woe to that man by whom the Son of Man is betrayed! It would be better for that man if he had not been born.”

25. αποκριθεις δε ιουδας ο παραδιδους αυτον ειπεν μητι εγω ειμι ραββι λεγει αυτω συ ειπας And answering, Judas, who was betraying him, said, “Rabbi, is it I?” He said to him, “You have said it.”

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[1] M-Text reads “ετοιμασομεν”. The TR is supported by codices א, B, Θ, Chrysostom and Theophylact. Codex D and the Byzantine minuscules support the majority text. The Greek text stands without need of correction.

[2] NA-Text and VgSt omit “to him” (Gr.: “αυτω”). The omission is supported by codices א, B, D, Θ, and Chrysostom. The inclusion is supported by the Byzantine minuscules and Theophylact. The pronoun has then been removed from the Greek text and the translation.

[3] NA-Text and VgSt read “εις” instead of “αυτων”, thus rendering “each one” instead of “each of them” (Latin equivalent: “singuli”), which is supported by codices א, B, C, L, Z, 0281, minuscules 33 and 892 and the Sahidic Coptic version and Jerome. “Each of them” is supported by codices A, E, F, G, K, W, Y, Δ, Π, Σ, 074, family of manuscripts ƒ¹, minuscules 28, 565, 700 and 1241, the Byzantine minuscules and the Harklean Syriac* version, Eusebius and Theophylact. Papyrus 45^vid, codices D, M, Θ, family of manuscripts ƒ¹³, minuscule 157, the Syriac Sinaiticus, the Peshitta and a marginal note on the Harklean Syriac version support the conflation of both readings, thus reading “each one of them”. Papyrus 64, minuscule 1424, Origen and Chrysostom omit them all. First, we notice that Hort’s theory that the Byzantine text is the result of a conflation between the Alexandrian and the Western text is proven false by this variant. The Western text in this case is showing a combination of the Byzantine and the Alexandrian texts. The parallel passage in Mark, the context and the Matthean writing style offer no insight as to which reading is more probable and the Byzantine and the Alexandrian texts are each one of them well supported within their own confines with some advantage to the Byzantine text with the support of family of manuscripts ƒ¹ and Eusebius on its side.

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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. VgSt: Vulgate of Stuttgart;  

7. WPF³⁵: Wilbur Pickering-family 35;

8. PT: Patriarchal Text, also known as Patriarchal Greek New Testament, published by the ecumenical Patriarchate of Constantinople.

9. 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! 

Matthew 26:1-13 - Revision of the Textus Receptus

The gospel according to Matthew

Chapter 26

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1. και εγενετο οτε ετελεσεν ο ιησους παντας τους λογους τουτους ειπεν τοις μαθηταις αυτου And it happened that when Jesus had finished all these sayings, he said to his disciples,

2. οιδατε οτι μετα δυο ημερας το πασχα γινεται και ο υιος του ανθρωπου παραδιδοται εις το σταυρωθηναι “You know that after two days the Passover is coming, and the Son of Man will be delivered up to be crucified.”

3. τοτε συνηχθησαν οι αρχιερεις και οι γραμματεις και οι πρεσβυτεροι του λαου εις την αυλην του αρχιερεως του λεγομενου καιαφα Then the chief priests and the scribes[1] and the elders of the people were assembled in the court of the high priest, who was called Caiaphas.

4. και συνεβουλευσαντο ινα τον ιησουν δολω κρατησωσιν[2] και αποκτεινωσιν And they took counsel together that they might take Jesus by deceit and kill him.

5. ελεγον δε μη εν τη εορτη ινα μη θορυβος γενηται εν τω λαω But they said, “Not during the feast, lest there be a riot among the people.”

6. του δε ιησου γενομενου εν βηθανια εν οικια σιμωνος του λεπρου Now when Jesus was in Bethany, in the house of Simon the leper,

7. προσηλθεν αυτω γυνη αλαβαστρον μυρου εχουσα βαρυτιμου και κατεχεεν επι την κεφαλην[3] αυτου ανακειμενου a woman came to him having an alabaster jar of very costly ointment, and she poured it on his head as he sat at the table.

8. ιδοντες δε οι μαθηται [αυτου] ηγανακτησαν λεγοντες εις τι η απωλεια αυτη But when his[4] disciples saw this, they were indignant, saying, “Why this waste?

9. ηδυνατο[5] γαρ τουτο πραθηναι πολλου και δοθηναι [6] πτωχοις For this [7] might have been sold for much and given to the poor.”

10. γνους δε ο ιησους ειπεν αυτοις τι κοπους παρεχετε τη γυναικι εργον γαρ καλον ειργασατο[8] εις εμε But Jesus, knowing this, said to them, “Why do you trouble the woman? For she has done a good work for me.

11. παντοτε γαρ τους πτωχους εχετε μεθ εαυτων εμε δε ου παντοτε εχετε For you always have the poor with you, but you do not always have me.

12. βαλουσα γαρ αυτη το μυρον τουτο επι του σωματος μου προς το ενταφιασαι με εποιησεν For in pouring this ointment on my body, she did it to prepare me for burial.

13. αμην λεγω υμιν οπου εαν κηρυχθη το ευαγγελιον τουτο εν ολω τω κοσμω λαληθησεται και ο εποιησεν αυτη εις μνημοσυνον αυτης Truly I say to you, wherever this gospel is proclaimed in the whole world, what she has done will also be spoken of as a memorial of her.”

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[1] NA-Text and VgSt omit “and the scribes”. The omission is supported by Papyrus 45, א, A, B, D, L, Θ, 089, 0293, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 33^vid, 565, 700, 892 and 1424, 8 old Latin codices (it^a, it^aur, it^b, it^d, it^ff1, it^g1 and it^l), the Syriac Sinaiticus and the Coptic versions and Jerome. The inclusion is supported by codices K, Π, Δ, 0133, 0255, the Byzantine minuscules, 6 old Latin codices (it^c, it^f, it^ff2, it^h, it^q and it^r1), the Peshitta and the Harklean Syriac version, the Diatessaron, Chrysostom and Theophylact. The Byzantine compilations WPF³⁵ and the PT also include “and the scribes”. The Alexandria texts and other manuscripts influenced by this transmission line like the vulgate, codex D and Θ may be showing an early scribal error caused by parablepsis (αρχιερεις και οι γραμματεις και οι, thus missing “and the scribes”). Harmonization with the parallel passages in Mark 14:1 or Luke 22:2 is not very likely, otherwise we would have a text reading “the chief priests and the scribes” with the omission of “and the elders”. Natural addition of “and the scribes” is also not very likely, otherwise we would have seen a good number of witnesses in the Byzantine transmission line adding “and the pharisees” like in codex W. It’s easier to think of a simple parabletic error than addition of material that is not coming from the surrounding context or the parallel passages. In this case, the Byzantine copies should correct the copies influenced by Alexandrian sources. As a side note, the Greek text in the Complutensian Polyglot, which is Byzantine, included this clause whereas the Latin text in the parallel column omitted it, following the vulgate.

[2] NA-Text, M-Text, WPF³⁵, PT and VgSt transpose “κρατησωσιν δολω” to “δολω κρατησωσιν”. (Latin equivalent: “dolo tenerent”). The transposition is supported by codices א, B, D, Θ, Chrysostom, Jerome and Theophylact. This transposition has been adopted in the Greek text.

[3] NA-Text reads “της κεφαλης” (genitive instead of accusative).

[4] NA-Text and VgSt omit “his” and renders “the disciples”. This omission is supported by papyri 45^vid and 64, codices א, B, D, L, Θ, 089, family of manuscripts ƒ¹³, minuscules 33, 700 and 892 and the Coptic versions, Jerome and Bede. The inclusion is supported by codices A, W, 0133, 0255, family of manuscripts ƒ¹, the Byzantine minuscules, 3 old Latin codices (it^c, it^f and it^q), the Syriac versions and some manuscripts of the Sahidic Coptic version, Chrysostom and Theophylact. There is no strong element in the text, or the context based on Matthew’s writing style pointing decisively in any direction. The external support for the Alexandrian reading is better, but not enough to make the reading certain on external evidence only due to the inclusion of the article in the Syriac versions, some manuscripts in the Sahidic Coptic version, the Caesarean family ƒ¹ that normally supports the Alexandrian text and 3 old Latin codices in disagreement with Jerome’s text. It is then more prudent to bracket the article in the Greek text.

[5] NA-Text reads “εδυνατο”, same verbal tense spelled differently.

[6] M-Text adds the definite article “τοις” (Hodges-Farstad text in the footnote). The omission of the article is supported by codices א, B, L, Θ, 089, 0133, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 33, 565, 892 and Theophylact. The Byzantine minuscules are divided. The inclusion of the article is supported by codices A, D, K, W, Γ, Δ, 0255, minuscules 28, 700, 1010, 1241, 1424 and Chrysostom. The parallel passage in Mark 14:5 adds the article. It is possible that the article is original being subsequently lost by parableptic error (τοις πτωχοις, thus missing the definite article “τοις”) or the addition a correction based on the parallel passage in Mark. The widespread nature of the omission, which is the harder reading, across the Byzantine, the Alexandrian and Caesarean transmission lines, makes it more probable. Therefore, the Greek text remains unchanged here.

[7] NA-Text and VgSt omit “ointment”. The omission is supported by codices א, A, B, D, L, W, Δ, Π, 0293, family of manuscripts ƒ¹, minuscules 517, 565, 892 and 1675, old Latin, the Syriac versions and the Coptic versions, the Diatessaron and Jerome. The inclusion is supported by codices E, F, G, H, K, Γ, 0255, family of manuscripts ƒ¹³, minuscules 22, 28, 33, 579, 700, 1241, 1424, the Byzantine minuscules and 2 old Latin codices, Chrysostom and Theophylact. Ointment was probably added for clarification purposes in the context of a public lesson. Therefore, this noun has been omitted both in the Greek text and in the translation.

[8] NA-Text reads “ηργασατο”, same verbal tense spelled differently.

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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. VgSt: Vulgate of Stuttgart;  

7. WPF³⁵: Wilbur Pickering-family 35;

8. PT: Patriarchal Text, also known as Patriarchal Greek New Testament, published by the ecumenical Patriarchate of Constantinople.

9. 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!