Mark 10:32-45 - Revision of the Textus Receptus

The gospel according to Mark

Chapter 10

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32. ησαν δε εν τη οδω αναβαινοντες εις ιεροσολυμα και ην προαγων αυτους ο ιησους και εθαμβουντο και ακολουθουντες[1] εφοβουντο και παραλαβων παλιν τους δωδεκα ηρξατο αυτοις λεγειν τα μελλοντα αυτω συμβαινειν And they were on the way, going up to Jerusalem, and Jesus was going ahead of them. And they were amazed, and as they followed, they were afraid. Then taking the twelve aside again, he began to tell them the things that were about to happen to him. 33. οτι ιδου αναβαινομεν εις ιεροσολυμα και ο υιος του ανθρωπου παραδοθησεται τοις αρχιερευσιν και τοις[2] γραμματευσιν και κατακρινουσιν αυτον θανατω και παραδωσουσιν αυτον τοις εθνεσιν “Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and the scribes, and they will condemn him to death, and will deliver him to the Gentiles. 34. και εμπαιξουσιν αυτω και μαστιγωσουσιν αυτον και εμπτυσουσιν αυτω και αποκτενουσιν αυτον[3] και τη τριτη ημερα[4] αναστησεται And they will mock him and scourge him and spit on him and kill him. And the third day he will rise again.” 35. και προσπορευονται αυτω ιακωβος και ιωαννης οι υιοι ζεβεδαιου λεγοντες διδασκαλε θελομεν ινα ο εαν αιτησωμεν σε[5] ποιησης ημιν And James and John, the sons of Zebedee, came to him, saying [6], “Teacher, we want you to do for us whatever we ask.” 36. ο δε ειπεν αυτοις τι θελετε ποιησαι με[7] υμιν And he said to them, “What do you want me to do for you?” 37. οι δε ειπον[8] αυτω δος ημιν ινα εις εκ δεξιων σου και εις εξ ευωνυμων σου[9] καθισωμεν εν τη δοξη σου And they said to him, “Grant to us that we may sit, one at your right hand and one at your left hand, in your glory.” 38. ο δε ιησους ειπεν αυτοις ουκ οιδατε τι αιτεισθε δυνασθε πιειν το ποτηριον ο εγω πινω η το βαπτισμα ο εγω βαπτιζομαι βαπτισθηναι But Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or[10] to be baptized with the baptism that I am baptized with?” 39. οι δε ειπον[11] αυτω δυναμεθα ο δε ιησους ειπεν αυτοις το μεν ποτηριον ο εγω πινω πιεσθε και το βαπτισμα ο εγω βαπτιζομαι βαπτισθησεσθε And they said to him, “We are able.” And Jesus said to them, “You will indeed[12] drink the cup that I drink, and you will be baptized with the baptism that I am baptized with, 40. το δε καθισαι εκ δεξιων μου και εξ ευωνυμων [13] ουκ εστιν εμον δουναι αλλ οις ητοιμασται but to sit at my right hand and[14] at my left hand is not mine to give, but it is for those for whom it has been prepared.” 41. και ακουσαντες οι δεκα ηρξαντο αγανακτειν περι ιακωβου και ιωαννου And when the ten heard it, they began to be indignant at James and John. 42. ο δε ιησους[15] προσκαλεσαμενος αυτους λεγει αυτοις οιδατε οτι οι δοκουντες αρχειν των εθνων κατακυριευουσιν αυτων και οι μεγαλοι αυτων κατεξουσιαζουσιν αυτων But summoning them, Jesus said to them, “You know that they who are recognized as rulers over the gentiles lord it over them, and their great ones exercise authority over them. 43. ουχ ουτως δε εσται εν υμιν αλλ ος εαν[16] θελη γενεσθαι μεγας εν υμιν εσται υμων διακονος But it shall not be so[17] among you, but whoever wants to become great among you shall be your servant. 44. και ος αν θελη υμων γενεσθαι[18] πρωτος εσται παντων δουλος And whoever wants to become first among you shall be slave of all. 45. και γαρ ο υιος του ανθρωπου ουκ ηλθεν διακονηθηναι αλλα διακονησαι και δουναι την ψυχην αυτου λυτρον αντι πολλων For even 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 reads “οι δε ακολουθουντες” (and those who followed). This is the reading in codices א, B and Θ. [2] M-Text omits the definite article “τοις”, which is supported by codex D, the Byzantine manuscripts and Theophylact. The inclusion of the article is supported by codices א, B and Θ. The omission is likely a harmonized reading to the parallel passage in Matthew 20:18 that omits the article. [3] NA-Text omits “him” (αυτον), which is possibly a scribal error caused by visual homoeoteleuton (αποκτενουσιν αυτον, thus missing “him”) [4] NA-Text reads “μετα τρεις ημερας” (after three days). [5] NA-Text adds “σε”, which is supported by codices A, B and C. Codices D and Θ read “σε ερωτησωμεν”. The omission is supported by the Byzantine manuscripts and Theophylact. The external support justifies the addition of the pronoun to the text. [6] NA-Text adds “to him”. [7] NA-Text reads “[με] ποιησω” (subjunctive instead of infinitive). [8] NA-Text reads “ειπαν”. Same verbal tense with a different spelling. [9] NA-Text reads “αριστερων” (same meaning) and omits the pronoun “σου”. [10] NA-Text and VgSt read “or” (Gr.: “η”, Latin equivalent: “aut”), which is supported by codices א, B, D, Θ and Bede. The TR is supported by the Diatessaron, the Byzantine manuscripts and Theophylact. The Byzantine “and” is likely a harmonization with verse 39. The reading has been adjusted following the NA-Text. [11] NA-Text reads “ειπαν”. Same verbal tense with a different spelling. [12] NA-Text omits “indeed”, likely missed due to visual homoeoteleuton (μεν ποτηριον, thus missing “indeed”). [13] NA-Text, M-Text, PT, WPF35 and VgSt omit the second occurrence of this pronoun, which is supported by codices א, B, D, Θ, the Diatessaron and the Byzantine manuscripts. Theophylact supports the inclusion. The pronoun has been removed from the Greek text accordingly. [14] NA-Text and Vg-St read “or” (Gr.: “η”, Latin equivalent: “vel”), which is supported by codices א, B, D and Bede. The TR is supported by the Diatessaron, codices A, C, the Byzantine manuscripts and Theophylact. The Byzantine reading may be showing signs of harmonization to Matthew 20:23. On the other hand, the use of “or” between two choices might be natural correction to the text. This is not a safe correction to the text. [15] NA-Text reads “και… ο ιησους”. Same meaning. [16] NA-Text reads “αν”. [17] Or “But it is not so” (NA-Text and VgSt read “εστιν”, Latin equivalent: “est”, present instead of future). The present is supported by codices א, B, C*, D, L, W, Δ, Θ, Ψ, minuscules 700, 1253, 2427, 11 old Latin codices (ita, itaur, itb, itc, itd, itf, itff2, iti, itk, itl and itr1), the Sahidic and Bohairic Coptic versions and the Slavic version. The future is supported by codices A, C, E, F, G, H, K, N, X, Π, Σ, 0233, both families of manuscripts ƒ1 and ƒ13, minuscules 28, 157, 180, 205, 565, 579, 597, 892, 1006, 1009, 1010, 1071, 1079, 1195, 1216, 1230, 1241, 1242, 1243, 1292, 1342, 1344, 1365, 1424, 1505, 1546, 1646, 2148, 2174, the Byzantine manuscripts, the old Latin codex itq, the Syriac Sinaiticus, the Peshitta, the Harklean Syriac, the Gothic, the Armenian, the Georgian version and some manuscripts of the Bohairic Coptic version, the Diatessaron and Theophylact. The support for the Alexandrian reading is very good in the diversity of majuscules and the Byzantine reading is more widespread among the versions. The Byzantine reading may have harmonized the text to the parallel passage in Matthew 20:26 where the verb is in the future tense or the Alexandrian text may have harmonized the passage here to the same parallel passage where codices B, D and Z read the verb in the present tense. The Alexandrian variant is very strong and may well be preserving the original here, especially because the Latin scriptures clearly differentiate between the future in Matthew and present in Mark. [18] NA-Text “εν υμιν ειναι”. Vg-St also uses the verb “to be”, but not in the future tense. The NA-Text is supported by codices א, B, C*, L, (Δ), Θ, (Ψ), 0146vid, minuscules 28, 700, 892, 1241 and 1424, the Latin codices itc and itff2 and Origen (Against Celsus, Book 7, chapter 23). Codices D, W and family of manuscripts ƒ1 read “υμων ειναι”. The TR is supported by codices A, C, family of manuscripts ƒ13, the Byzantine manuscripts and Theophylact. The Alexandrian variant is strong and viable.

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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!