Matthew 27:27-44 - Revision of the Textus Receptus

The gospel according to Matthew

Chapter 27

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27. τοτε οι στρατιωται του ηγεμονος παραλαβοντες τον ιησουν εις το πραιτωριον συνηγαγον επ αυτον ολην την σπειραν Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole cohort around him.

28. και εκδυσαντες αυτον περιεθηκαν αυτω χλαμυδα κοκκινην And stripping him, they put a scarlet robe on him.

29. και πλεξαντες στεφανον εξ ακανθων επεθηκαν επι την κεφαλην[1] αυτου και καλαμον εν τη δεξια[2] αυτου και γονυπετησαντες εμπροσθεν αυτου ενεπαιζον[3] αυτω λεγοντες χαιρε ο βασιλευς[4] των ιουδαιων And twisting together a crown of thorns, they put it on his head, and a reed in his right hand. And kneeling before him, they mocked him, saying, “Hail, King of the Jews!”

30. και εμπτυσαντες εις αυτον ελαβον τον καλαμον και ετυπτον εις την κεφαλην αυτου And they spit on him and took the reed and struck him on the head.

31. και οτε ενεπαιξαν αυτω εξεδυσαν αυτον την χλαμυδα και ενεδυσαν αυτον τα ιματια αυτου και απηγαγον αυτον εις το σταυρωσαι And when they had mocked him, they stripped him of the robe and put his own clothes on him and led him away to crucify him.

32. εξερχομενοι δε ευρον ανθρωπον κυρηναιον ονοματι σιμωνα τουτον ηγγαρευσαν ινα αρη τον σταυρον αυτου Now as they came out, they found a man of Cyrene, Simon by name. Him they compelled to bear his cross.

33. και ελθοντες εις τοπον λεγομενον γολγοθα ο[5] εστιν λεγομενος κρανιου τοπος And when they came to a place called “Golgotha”, that is to say, “Place of a Skull,”

34. εδωκαν αυτω πιειν οινον μετα χολης μεμιγμενον και γευσαμενος ουκ ηθελεν[6] πιειν they gave him wine[7] to drink mixed with gall, but having tasted it, he would not drink.

35. σταυρωσαντες δε αυτον διεμερισαντο τα ιματια αυτου βαλλοντες κληρον [ινα πληρωθη το ρηθεν υπο του προφητου διεμερισαντο τα ιματια μου εαυτοις και επι τον ιματισμον μου εβαλον κληρον] And when they had crucified him, they divided his garments among them, casting lots [that it might be fulfilled what was spoken by the prophet: ‘They divided my garments among them, and for my garments they cast lots.][8]

36. και καθημενοι ετηρουν αυτον εκει And sitting down, they watched him there.

37. και επεθηκαν επανω της κεφαλης αυτου την αιτιαν αυτου γεγραμμενην ουτος εστιν ιησους ο βασιλευς των ιουδαιων And they set up over his head his accusation, written, “THIS IS JESUS, THE KING OF THE JEWS.”

38. τοτε σταυρουνται συν αυτω δυο λησται εις εκ δεξιων και εις εξ ευωνυμων Then two robbers were crucified with him, one on the right hand and one on the left.

39. οι δε παραπορευομενοι εβλασφημουν αυτον κινουντες τας κεφαλας αυτων And those who passed by blasphemed him, wagging their heads

40. και λεγοντες ο καταλυων τον ναον και εν τρισιν ημεραις οικοδομων σωσον σεαυτον ει υιος ει του θεου [9] καταβηθι απο του σταυρου and saying, “You who destroy the temple and build it in three days, save yourself! If you are the Son of God, come down from the cross!”

41. ομοιως δε και οι αρχιερεις εμπαιζοντες μετα των γραμματεων και πρεσβυτερων ελεγον And in the same way also the chief priests mocking with the scribes and elders [10], said,

42. αλλους εσωσεν εαυτον ου δυναται σωσαι ει βασιλευς ισραηλ εστιν καταβατω νυν απο του σταυρου και πιστευσομεν επ[13] αυτω[12] He saved others; himself he cannot save. If[11] he is the King of Israel, let him come down from the cross now, and we will believe in him.

43. πεποιθεν επι τον θεον ρυσασθω νυν αυτον[14] ει θελει αυτον ειπεν γαρ οτι θεου ειμι υιος He trusts in God. Let God deliver him now if he wants him. For he said, ‘I am the Son of God.’”

44. το δ αυτο και οι λησται οι συσταυρωθεντες [15] αυτω ωνειδιζον αυτον[16] And the robbers also who were crucified with him reviled him in the same way.

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

[2] NA-Text reads “εν τη δεξια”, literally “in the hand” instead of “on the hand”, written in the dative instead of accusative, which is supported by codices א, A, B, D (εν τη δεξεια) and Θ. The TR is supported by the Byzantine manuscripts and Theophylact. The Alexandrian reading is very well supported by a variety of witnesses and has been adopted in the Greek text.

[3] NA-Text reads “ενεπαιξαν” (aorist instead of imperfect).

[4] NA-Text reads “βασιλευ”, omitting the definite article (vocative instead of nominative). The vocative is supported by codices B, D, Y, Δ, Θ, Π, Φ, 0250, 0281 and family of manuscripts ƒ¹. The nominative is supported by codices א, A, E, F, G, K, L, W, family of manuscripts ƒ¹³, minuscules 33, 565, 700 and 892, the Byzantine minuscules, Eusebius, Chrysostom and Theophylact. Both readings are well supported.

[5] NA-Text and M-Text read “ο” (neuter instead of masculine). The neuter is supported by codices א, B, D and the Byzantine minuscules. Codex Θ and Theophylact support the masculine. Grammar wise, both are correct given that “Golgotha” is an indeclinable proper name. The Greek text has been adjusted though to better reflect the weight of the evidence in favor of the neuter.

[6] NA-Text reads “ηθελησεν” (aorist instead of imperfect)

[7] NA-Text and VgSt read “wine” (Gr. “οινον”), which is supported by codices א, B, D, K, L, Θ, Π*, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 22, 33, 69, 543, 788 and 826, the Syriac Sinaiticus, the Sahidic and Bohairic Coptic versions, the Armenian and the Georgian¹ versions and a marginal note in the Harklean Syriac version, Hilary and the venerable Bede. Vinegar is supported by codices A, N, W, Δ, Π^c, 0250, 0281, minuscules 124, 346, 565, 579, 700, 828, 892, 983, 1424, 1582^c, the Byzantine minuscules, 4 old Latin codices (it^c, it^f, it^h and it^q), the Peshitta, the Harklean Syriac, the middle Ӕgyptian Coptic, some manuscripts of the Bohairic Coptic version, the Georgian² version, Irenaeus, Tertullian and Origen, Jerome (Latin: “Et dederunt ei acetum bibere cum felle mixtum”), Chrysostom and Theophylact. The Diatessaron conflates the “vinegar” from Matthew and the “wine” from Mark in such a way that the Diatessaron became a witness for “vinegar” in Matthew. Both the PT and WPF³⁵ read “vinegar” here. The Clementine vulgate reads “wine”. “Wine” can be the product of harmonization with the parallel passage in Mark 15:23 or “Vinegar” harmonization with Psalm 69:21 in the Septuagint or with the “vinegar” mentioned in verse 48. The way this verse is written in the LXX is so different from Matthew that it is hard to believe that there is any scribal harmonization between those two texts. Same thing with Mark 15:23. There is no sign of direct harmonization with the Markan wording. It seems that Matthew and Mark meant to say that the vinegar that Christ drank was a mixture of wine and a bitter-tasting product. Verse 48 reads simply “vinegar”, which is the product of wine and gall mentioned in verse 34. In that sense, “vinegar” in this verse seems to be a harmonization with verse 48 from scribes that did not notice the distinction between “wine and gall” in verse 34 and “vinegar” in verse 48. The reading “wine” is also warranted by the excellent support of all text-types, having codex Θ with both families of manuscripts ƒ¹ and ƒ¹³ on its side and codex D confirmed in several Latin witnesses. Therefore, the Greek text and the translation have been adjusted following NA-Text.

[8] NA-Text, M-Text, PT, WPF³⁵ and VgSt omit “that it might be fulfilled what was spoken by the prophet: ‘They divided my garments among them, and for my clothing they cast lots”. The omission is supported codices א, A, B, D, E, F, G, H, L, W, Γ, Π, minuscules 33, 71, 157, 174, 180, 565, 579, 597, 700, 828, 892^c, 1006, 1010, 1241, 1292, 1342 and 1505, the Byzantine minuscules, 6 old Latin codices, the Peshitta, the Ethiopic^pp and the Slavic versions, Origen^lat and Augustine. The Palestinian Syriac version is divided. The inclusion is supported by codices Δ, Θ, Φ, 0233, 0250, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 22, 205, 517, 954, 1071, 1243, 1424 and 1675, 7 old Latin codices, the Harklean Syriac, the middle Ӕgyptian Coptic, the Armenian, the Ethiopic^TH and the Georgian versions, Eusebius, Jerome and Theophylact. It is possible that the omission was caused by a parableptic error (κληρον ινα πληρωθη το ρηθεν υπο του προφητου διεμερισαντο τα ιματια μου εαυτοις και επι τον ιματισμον μου εβαλον κληρον, thus missing “that it might be fulfilled what spoken by the prophet: ‘They divided my garments among them, and for my garments they cast lots”), but then one would have the hard task of explaining the widespread nature of the omission. Another possibility is inclusion through the Diatessaron that added John 19:23-24 after Matthew 27:34-35. But again, the inclusion is spread across Caesarean, Byzantine, Latin, Syriac and Coptic witnesses. On internal grounds, the omission is more easily explained by a simple parabletic error. The non-inclusion has the additional hurdle of explaining the difference between “ινα η γραφη πληρωθη η λεγουσα” in John and “ινα πληρωθη το ρηθεν υπο του προφητου” in Matthew. The contrast between “scripture” in John and “prophet” in Matthew is noteworthy. . The external support for the omission is very strong though on the agreement of important majuscules of different text-types. Also, Scholz, Griesbach, Lachmann, Tregelles, Tischendorf, Alford, Hort, Westcott, Scrivener, Baljon and Von Soden have all concluded that this clause is spurious. Wordsworth being a notable exception. But because the reading in 19:24 cannot fully explain this clause in Matthew, the risk of a parableptic error and the agreement of codices Δ, Θ, Φ, minuscules 1071, 1424 and patristic witnesses as early as Eusebius and Jerome, this portion has been bracketed in the Greek text and the translation.

[9] NA-Text adds “και” (also) in brackets.

[10] M-Text adds “and Pharisees” and so do the PT and WPF³⁵. The inclusion is supported by codices K, Y, Δ, Π, Σ, Φ, minuscules 22, 157, 565, the Byzantine minuscules, the old Latin codex it^f and the Peshitta and Theophylact. The Bohairic Coptic version is divided. The non-inclusion is supported by codices א, A, B, L, Θ, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 33, 700 and 892, 4 old Latin codices (it^aur, it^ff1, it^g1 and it^l), the Coptic versions and Jerome. Codex D and W have “and Pharisees” in the place of “and elders”, which is possible a sign of homoeoteleuton going on in this portion of the text (γραμματεων και πρεσβυτερων και φαρισαιων, thus missing “elders” or “Pharisees”). The Diatessaron supports “and Pharisees” and adds “and chief priests”, which also indicates a scribal tendency to add in this verse classes of people that are associated with enemies of Christ in the gospels. Therefore, it is not safe to add “and Pharisees” to the text here.

[11] NA-Text omits “If”.

[12] NA-Text reads “αυτον” (accusative instead of dative).

[13] NA-Text, P-Text, WPF³⁵ and M-Text add “επ” (on), which is supported by codices א, B, L, W, minuscules 33, 892 and 1424, the Byzantine manuscripts and Theophylact. The non-inclusion is supported by codices A, D, Θ, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 700 and 1010. It is hard to explain the presence of this conjunction is manuscripts of different text types if there is not an original text behind it. The conjunction has then been added to the text, following the NA-Text and the M-Text.

[14] NA-Text omits “αυτον” (him).

[15] NA-Text adds “συν”.

[16] NA-Text and M-Text read “αυτον” (accusative instead of dative). The accusative is supported by codices א, B, D, Θ (Gr.: αυτο) and the Byzantine minuscules. The dative is supported by Theophylact. The parallel passage in Mark 15:32 also reads in the accusative. The Greek text has been adjusted accordingly. 

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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!