Mark 10:46-52 - Revision of the Textus Receptus

The gospel according to Mark

Chapter 10

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46. και ερχονται εις ιεριχω και εκπορευομενου αυτου απο ιεριχω και των μαθητων αυτου και οχλου ικανου υιος τιμαιου βαρτιμαιος ο τυφλος εκαθητο παρα την οδον προσαιτων[1] And they came to Jericho. And as he went out from Jericho with his disciples and a great multitude, blind Bartimaeus, the son of Timaeus, was sitting by the road begging.

47. και ακουσας οτι ιησους ο ναζωραιος[2] εστιν ηρξατο κραζειν και λεγειν ο υιος[3] δαυιδ ιησου ελεησον με And when he heard that it was Jesus the Nazarene, he began to cry out and say, “Jesus, son of David, have mercy on me!”

48. και επετιμων αυτω πολλοι ινα σιωπηση ο δε πολλω μαλλον εκραζεν υιε δαυιδ ελεησον με And many rebuked him, that he should be quiet, but he cried out all the more, “Son of David, have mercy on me!”

49. και στας ο ιησους ειπεν αυτον φωνηθηναι[4] και φωνουσιν τον τυφλον λεγοντες αυτω θαρσει εγειρε[5] φωνει σε And standing still, Jesus commanded for him to be called. And they called the blind man, saying to him, “Be of good cheer! Get up. He is calling you!”

50. ο δε αποβαλων το ιματιον αυτου αναστας[6] ηλθεν προς τον ιησουν And casting away his cloak, he rose, and came to Jesus.

51. και αποκριθεις λεγει αυτω[7] ο ιησους τι θελεις ποιησω σοι ο δε τυφλος ειπεν αυτω ραββουνι[8] ινα αναβλεψω And answering, Jesus said to him, “What do you want me to do for you?” And the blind man said to him, “Rabboni, that I may see again.”

52. ο δε[9] ιησους ειπεν αυτω υπαγε η πιστις σου σεσωκεν σε και ευθεως[10] ανεβλεψεν και ηκολουθει αυτω εν τη οδω 10And Jesus said to him, “Go, your faith has healed you.” And immediately he received his sight and followed Him[11] on the way.

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[1] NA-Text “προσαιτης” (noun instead of a participial verb) placed after blind, which renders “a blind beggar”. It also places the definite article before “son” instead of “blind” to be more coherent with the change from “begging” to “beggar”. The Byzantine and the Latin scriptures have the same word order, suggesting a local rearrangement of words in the Alexandrian text. Only 0.4% of the Greek manuscripts support this reading.

[2] NA-Text reads “ναζαρηνος”. Those words can be used interchangeably.

[3] NA-Text and P-Text read “υιε” (vocative instead of nominative), which is supported by codices א, B, C, L, Δ, Θ, Ψ, minuscules 892, 1241 and 1424. The TR is supported by codices A, D, K, W, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 565, the Byzantine manuscripts and, Origen^pt and Theophylact. The vocative is likely a conformation to verse 48.

[4] NA-Text and P-Text read “φωνησατε” (active imperative instead of passive infinitive) and render “Call him!”. The imperative is supported by codices א, B, C, L, Δ, Ψ, minuscules 892, 1241 and 1424, the old Latin codex it^k, a marginal note in the Harklean Syriac version and the Bohairic Coptic version. The infinitive is supported by codices A, D, W, Θ, both families of manuscripts ƒ¹ and ƒ¹³, the old Latin codices and the Sahidic Coptic version. The imperative is a scribal adjustment in the Alexandrian transmission line.

[5] NA-Text and P-Text read “εγειρε” (present active instead of aorist middle voice), which is supported by codices א, B, D, Θ and Theophylact. The present active is evidently original and has been adopted in the Greek text following the NA-Text.

[6] NA-Text reads “αναπηδησας” (aorist instead of second aorist).

[7] NA-Text reads “και αποκριθεις αυτω ο ιησους ειπεν” and renders “And answering him, Jesus said”.

[8] NA-Text, PT and M-Text read “ραββουνι”, which is supported by codices א, Θ, the Byzantine manuscripts and Theophylact. Codex B reads “ραββουνει”. Codex D reads “ραββει”. The vulgate reads “rabboni”, which is the reading in the textus receptus. The Greek text has been adjusted following the NA-Text and the M-Text.

[9] NA-Text and P-Text replace “δε” with “και” and place it at the beginning of the verse. They are interchangeable, which is supported by codices א¹, B, L, Δ, Ψ, minuscules 892, 1241 and 1424, the old Latin codex it^q, the Peshitta and part of the Bohairic Coptic manuscripts. The Sahidic Coptic version is divided. The TR is supported by codices א*, א², A, C, D, W, Θ, 0133, both families of manuscripts ƒ¹ and ƒ¹³, the Byzantine manuscripts, the old Latin codices, the Harklean Syriac and Theophylact. The Byzantine arrangement is supported by all text types, indicating that Alexandrian scribes changed the original arrangement found in the Byzantine text.

[10] NA-Text reads “ευθυς”. Same adverb, different spelling.

[11] NA-Text and VgSt read “him”, which is supported by codices א, A, B, C, D, L, W, Δ, Ψ, both families of manuscripts ƒ¹ and ƒ¹³, minuscules 28, 565, 700, 892, 1241, 1424, old Latin, the Syriac Sinaiticus version, the Coptic versions and a marginal note in the Harklean Syriac version. The inclusion of the proper noun is supported by codex Θ, the Byzantine manuscripts, the Harklean Syriac version and Theophylact. Even though the parallel passages in Matthew 10:34 and Luke 18:43 read “him”, the external evidence against the inclusion of the proper noun is very strong and is rather showing that it was added here to distinguish Jesus from Bartimaeus in the verse. The Greek text and the translation have been adjusted following the NA-Text. The proper noun for Jesus has been capitalized in the translation for clarification purposes.

 

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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. P-Text: 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!